大寶積經

– Śāriputra! You should know that a great bodhisattva attains such penetrating wisdom through a purified mind, a stainless mind, a luminous and pure mind, an undefiled mind, a mind free from secondary afflictions, a well-harmonized mind, a well-pacified mind, and a well-cultivated mind. Such qualities of mind arise through meditative concentration, liberation, samadhi, and liberating wisdom.

– Śāriputra! That great bodhisattva is born in various worlds through deliberate intention, not because he is bound by karma; nor does he die and take birth through karmic bondage. Why is this? Because that great bodhisattva has been liberated from all false discrimination, from all unreal bonds of affliction, and from every basis of inverted and deluded attachment. Therefore, when that great bodhisattva manifests a body in a world, he is born in liberation, dies in liberation, and takes birth in liberation. Having taken birth, that great bodhisattva completes the perfectly fulfilled true teaching of the Great Vehicle of all Buddhas and extensively seeks the Buddha-Dharma throughout the ten directions. Although there is something sought, there is neither grasping nor attainment. To enter in accordance with the Dharma of the Buddhas is to enter in accordance with all dharmas; to enter in accordance with all dharmas is to enter in accordance with the Dharma of the Buddhas. That great bodhisattva enters in accordance with the Buddha-Dharma and all dharmas, yet does not follow either the practice of Dharma or the practice of non-Dharma.

– Śāriputra! When great bodhisattvas can seek dharmas as they truly are and abide in neither grasping nor attainment, not a single dharma can be brought within calculation or enumeration. Why is this? Because all dharmas transcend the path of calculation and enumeration. If one fully comprehends the equality of the Dharma-nature, one does not grasp either Dharma or non-Dharma. Why is this? Because the nature of all dharmas is non-grasping. If one calculates that meaning exists therein, there will be vast and extensive meaninglessness. If one skillfully refrains from calculating meaning, both meaning and meaninglessness are absent. One who does not perceive meaning possesses unobstructed awakened wisdom regarding everything. If that great bodhisattva can fully understand the unobstructed, he attains unobstructed wisdom. If he possesses unobstructed wisdom, he is not attached to anything. If there is no attachment, there is no abiding. If there is no abiding, there is no deficiency. If there is no deficiency, there is neither ignorance nor seeking. If there is neither ignorance nor seeking, there is neither delusion nor error. If there is neither delusion nor error, there is nothing belonging to a self. If there is nothing belonging to a self, there is no appropriation. If there is no appropriation, there is no attachment. If there is no attachment, there is no contention. If there is no contention, this is the śramaṇa's Dharma of non-contention. If there is the śramaṇa's Dharma of non-contention, everything is unhindered and unobstructed like empty space. If everything is unhindered and unobstructed like empty space, one is not bound to the three realms: the Desire Realm, the Form Realm, and the Formless Realm. If one is not bound to the realms, there are no characteristics of form or measurable shape. If there are neither characteristics of form nor measurable shape, one can awaken accordingly. If one can awaken accordingly, one can penetrate and comprehend.

– Śāriputra! What is called awakening accordingly and penetrating comprehension?

If a great bodhisattva can immediately awaken to and penetrate the fact that not even the slightest dharma can be attained there, this is called awakening accordingly and penetrating comprehension.

– Śāriputra! Because great bodhisattvas equally realize and enter such awakening and penetrating comprehension, they are said to attain, through reliance upon the perfection of meditation, unprecedented and wondrous qualities.

What are these unprecedented and wondrous qualities?

– Śāriputra! Relying upon the perfection of meditation, a great bodhisattva, though practicing great loving-kindness, constantly contemplates non-self. Though practicing great compassion, he knows that there are no beings. Though practicing great sympathetic joy, he knows that there is no lifespan. Though practicing great equanimity, he knows that there are no sentient beings. Though extensively practicing great generosity, his mind is always disciplined and harmonious. Though taking purified morality as his object, his mind is always peaceful. Though practicing patience, his mind has no boundary. Though diligently practicing vigor, his mind can skillfully gather and select. Though entering the meditative absorptions, he observes with a rightly directed mind. Though universally practicing wisdom, his mind has nothing that it practices. Though practicing the four establishments of mindfulness, his mind neither takes objects in mindfulness nor forms intentions. Though practicing the four right efforts, his mind neither arises nor ceases. Though practicing the four bases of spiritual power, his mind is free from conceptual proliferation. Though practicing purified faith, his mind is not fettered by attachment. Though practicing vigor, his mind is always detached. Though practicing mindfulness, his mind is always sovereign. Though dwelling in samadhi, his mind realizes equality. Though practicing wisdom, his mind is originally without characteristics. Though practicing the five powers, his mind suppresses nothing. Though practicing the factors of awakening, he discerns bodhi. Though cultivating the factors of the path, his mind does not cultivate. Though practicing calm abiding, his mind is always quiescent. Though practicing insight, his mind does not fix upon contemplation. Though cultivating the noble truths, he ultimately attains complete knowledge. Though bringing beings to maturity, his mind is originally pure. Though embracing the true Dharma, he does not impair the Dharma-nature. Though purifying a Buddha-land, his mind is like empty space. Though realizing the unborn Dharma, his mind attains nothing. Though traversing the stage of non-retrogression, the nature of his mind does not regress. Though acquiring the wondrous marks, he knows that their nature is without marks. Though adorning the seat of awakening, his mind courses through the three realms and is always present everywhere. Though subduing the armies of Māra, he crushes no sentient being. Though knowing all dharmas to be the nature of bodhi, his mind immediately understands clearly. Though turning the Dharma wheel, his mind abides in the Dharma-nature, neither revolving nor turning back. Though manifesting nirvana, his mind is always equal toward samsara.

This is called a great bodhisattva's equal realization and entry into awakening accordingly and penetrating comprehension. One should know that these unprecedented and wondrous qualities are accomplished through cultivating the perfection of meditation.

– Furthermore, Śāriputra! What are the characteristics of a great bodhisattva who relies upon the perfection of meditation to train in bodhisattva meditation?

– Śāriputra! Bodhisattva meditation does not abide in an intrinsic nature, for it is intended to fulfill such right samadhis. Bodhisattva meditation has no savoring attachment, because it does not cling to personal ease and pleasure. Bodhisattva meditation takes great compassion as its object, because it eliminates the afflictions of all beings. The right samadhi of bodhisattva meditation is irreversible, because it takes the nature of superior aspiration as its object. Bodhisattva meditation swiftly produces superknowledges, because it fully comprehends the mental activities of beings. Bodhisattva meditation delights and pleases the mind, because it can skillfully reveal the mind's mastery. Bodhisattva meditation clearly knows all samāpattis, because it outshines the entire Form and Formless Realms. Bodhisattva meditation is supremely peaceful, because it outshines the right samadhis of śrāvakas and pratyekabuddhas. Bodhisattva meditation is free from discrimination, because it is ultimately pure and subtle. Bodhisattva meditation is the supreme class of practice, because the continuous flow of habitual tendencies has been forever eliminated. Bodhisattva meditation transcends through wisdom, because it transcends all worlds. Bodhisattva meditation guides sentient beings according to their aspirations and understanding, because it can skillfully liberate them. Bodhisattva meditation perpetuates the lineage of the Three Jewels without interruption, because it takes the Buddha's meditation as its culmination. Bodhisattva meditation is supremely exalted and manifest, because great mastery is always present. Bodhisattva meditation is supremely exalted and manifest, because great mastery is always present. Bodhisattva meditation operates freely, because all that is done is perfectly fulfilled. Bodhisattva meditation is the great self, because subtle wisdom is taken as the great self.

Bodhisattva meditation has immeasurable characteristics such as these, all arising from the accumulated mind of a great bodhisattva who relies upon the perfection of meditation.

– Furthermore, Śāriputra! What dharmas serve as forerunners of a great bodhisattva's perfection of meditation?

– Śāriputra! For that great bodhisattva's perfection of meditation, the mind of calm contemplation and wisdom serves as a forerunner; the mind abiding in a single object serves as a forerunner; the undistracted mind serves as a forerunner; the abiding mind serves as a forerunner; the mind of śamatha serves as a forerunner; the mind of samadhi serves as a forerunner; the samadhi faculty serves as a forerunner; the samadhi power serves as a forerunner; the samadhi factor of awakening serves as a forerunner; right samadhi serves as a forerunner; the meditation of liberation serves as a forerunner; the nine successive attainments serve as a forerunner; the nine dharmas of elimination serve as a forerunner; all wholesome dharmas serve as a forerunner; subduing the enemy of the afflictions serves as a forerunner; the complete and perfect aggregate of samadhis serves as a forerunner; the samadhis of great bodhisattvas serve as forerunners; and the samadhis of the Buddhas, the World-Honored Ones, serve as forerunners. Immeasurable meditations such as these all serve as forerunners of the perfection of meditation. Moreover, immeasurable and boundless peaceful dharmas that are realized all serve as forerunners of the perfection of meditation.

This is called the great bodhisattva's perfection of meditation. For the sake of unsurpassed bodhi, a great bodhisattva should arouse vigor therein, train fully, and practice the bodhisattva conduct."

The World-Honored One, wishing to restate this meaning, spoke these verses:

Meditation and liberation reach the further shore;

Diligently cultivate this practice for many kalpas.

That mind is peaceful, unstained, and unclouded,

Uncontaminated by worldly dharmas, like a lotus flower.

There is a great meditative concentration named Universal Illumination;

Relying upon this concentration, one cultivates to the further shore.

One is named Moonlight, Pure Adornment;

Another is named Lightning, Magnificently Adorned.

One is named Lofty Conduct, another Courageous Mind;

There is a concentration named Stainless Light.

One is named Virtue of Morality and Eloquence, another Free from Sorrow;

Another is named Sovereign Turning of All Dharmas.

One is named Dharma Torch, another Dharma Courage;

Another is named Mountain Majesty, Mastery of Dharma.

Another is Natural Transcendence through Knowledge of the True Dharma;

Another is Wondrous Purity, Upholding the True Dharma.

Another is the Concentration Contemplating the Minds of Others;

Another is the Jeweled Radiance of the True Dharma.

Another is Destroying Delusion, Adorning the Victorious Banner;

There is a concentration named Power That Crushes Māra.

Another is named Severing Doubt, another Non-Attachment;

There is a concentration named Lamp of Peace.

One is named Lofty and Supreme Power, another the Ten Powers;

Another is named Reverently Receiving Great Renown.

Another is named Upholding the Mountain, Well Established;

Another, Mount Sumeru's Great Luminous Lamp.

Another is named Unconquered, Conquering Those Who Would Conquer;

Another is Wisdom Torch, another the Practice of Wisdom.

One is Boundless Knowledge, another Mastery;

Another is the Peaceful Concentration That Generates Wisdom.

Another is Moon Concentration, Sun Sound;

One is Nārāyaṇa, Crusher of Pride.

One is Skillfully Taming Dragons, Lion's Roar;

One is Separation from All Kinds of Perceptions.

Another is named Revolving Entanglements, another Circling Return;

One is the Pure Power of the Eye Free from Ignorance.

There is a concentration named Mindfulness of the Buddhas;

One is Mindfulness of the Dharma, another Mindfulness of the Sangha.

Another is Wisdom's Turning, another Entry into Emptiness;

Another is Signlessness, another Wishlessness.

One is the Vajra Simile, another Purification of the Ground;

One is the Vajra Ground, another Lofty Excellence.

Another is the King of Mountains, another Never Darkened;

One is Boundless Turning, another Pure Sound.

One is Freedom from Afflictions, another Contemplation;

One is Wondrous as Empty Space, another Like Empty Space.

One is Generating Vast and Great Virtues;

One is Approaching Awakened Wisdom, another Mindful Wisdom.

One is Inexhaustible Eloquence, another Continuity;

One is Boundless Teaching with Inexhaustible Words.

One is Free from Regret, Skillfully Doing What Must Be Done;

One is Contemplation, another Pleasing the Assembly.

Another is Loving-Kindness and Eloquence, another Vast Compassion;

One is Entry into Joy, another Delight.

One is Equanimity, another Liberation from the Two Obstructions;

Another is Dharma Light, another the Meaning of Dharma.

One is the Vajra Banner, another the Ocean of Wisdom;

One is Firm Liberation, another Joy of the Assembly.

Another is Wisdom Torch, the Immovable Concentration;

There is a concentration named Supreme Lotus.

One is Discernment and Collection of Dharmas, another Immovable;

Another is Supreme Wisdom, another Peacefulness.

One is Boundless Light, another Ocean of Buddhas;

Another is Liberation, another Tree of Wisdom.

Another is the Tathagata's Wondrous Adornment;

Another is Boundless, Supreme Blazing Light.

Another is Joyfully Adorning the Land;

Another is Delighting the Minds of Beings.

There is a concentration named All Times;

A samadhi Conforming to the Path of Bodhi.

There is a concentration named Reaching the Further Shore;

A Garland of Awakening Factors, a Jeweled Diadem of Generosity.

One is Giving Amrita, another Liberation;

One is Wind Stirring the Threefold Realm, Abundant Radiance.

Another is Ocean Tide, Stream of the Jeweled Treasury;

One is the Power of the Peaks of Vajra Mountains.

Another is the Vast Meaning of Superknowledge;

One is the Samadhi of Skillful Embrace.

There is a concentration named Great Penetrating Illumination,

The domain of the Buddhas, the Tathagatas.

Having realized peaceful concentrations such as these,

And boundless koṭis of other concentrations,

They cultivate meditation to the further shore;

The bodhisattvas' virtues are vast and immeasurable.

Walking or standing, they always roam the realm of meditation;

Their minds are undistracted, ever tranquil and detached.

Whether walking or lying down, they dwell in concentration;

Whether standing or sitting, they always remain in concentration.

While in concentration, they can utter a mighty sound,

Because the Dharma-nature is always peaceful.

Without differentiation or discrimination, without a sovereign self,

Without self, without life, and without discrimination—

Such qualities and others without boundary

Form an innumerable, immeasurable ocean of virtues.

Luminous bodhisattvas, loving sentient beings,

Cultivate the perfection of meditation.

11. CHAPTER ON THE PERFECTION OF PRAJNA

The Buddha said to Śāriputra: "What is the great bodhisattva's perfection of prajna, relying upon which a bodhisattva diligently cultivates bodhisattva conduct for the sake of unsurpassed bodhi?

– Śāriputra! In order to practice the perfection of prajna, a great bodhisattva should earnestly and reverently hear, study, receive, and retain the wondrous Dharma gate of the Bodhisattva Piṭaka; he should read or recite it, contemplate its meaning and principles, and, after personally penetrating it, teach it to others as well.

– Śāriputra! If, after hearing the Buddha's teaching, a great bodhisattva practices in accordance with the Dharma and earnestly and reverently hears, studies, receives, retains, reads, recites, investigates, and comprehends the meaning and principles of the wondrous Dharma gate of the Bodhisattva Piṭaka and teaches it to others, you should know that this person realizes such characteristics of inexhaustible wisdom.

– Śāriputra! What are the characteristics of that wisdom, and how is it entered and realized?

– Śāriputra! That wisdom is said to have hearing as its characteristic. Because a bodhisattva realizes and enters it in accordance with principle, it is called the characteristic of inexhaustible wisdom. The Buddha will now explain these characteristics extensively.

– Śāriputra! In seeking the true Dharma, a great bodhisattva has joyful aspiration as a characteristic, resolute understanding as a characteristic, skillful means as a characteristic, spiritual friends as a characteristic, absence of pride as a characteristic, reverence toward the learned as a characteristic, respect as a characteristic, attending upon them as a characteristic, humility as a characteristic, drawing near as a characteristic, attentive listening as a characteristic, devoted service as a characteristic, contemplation as a characteristic, non-distraction as a characteristic, regarding it as a precious jewel as a characteristic, regarding it as good medicine as a characteristic, regarding it as curing every illness as a characteristic, right mindfulness as a characteristic, inclination toward bodhi as a characteristic, delight in great wisdom as a characteristic, realization and entry into bodhi as a characteristic, insatiability in hearing as a characteristic, growth in relinquishment as a characteristic, harmonious discipline as a characteristic, drawing close to the faculties of the learned as a characteristic, delight in what is practiced as a characteristic, bodily pliancy as a characteristic, and physical courage and vigor as a characteristic.

– Furthermore, Śāriputra! In respectfully listening to the Dharma, a great bodhisattva has tireless listening as a characteristic, hearing the true meaning as a characteristic, hearing the true Dharma as a characteristic, hearing right conduct as a characteristic, hearing realized wisdom as a characteristic, hearing the perfections as a characteristic, hearing the Dharma of the Bodhisattva Piṭaka as a characteristic, hearing the means of embracing beings as a characteristic, hearing skillful means as a characteristic, hearing the brahmavihāras as a characteristic, hearing superknowledges as a characteristic, hearing right mindfulness and right knowledge as a characteristic, hearing the establishments of mindfulness as a characteristic, hearing the right efforts as a characteristic, hearing the bases of spiritual power as a characteristic, hearing dependent origination as a characteristic, hearing impermanence as a characteristic, hearing suffering as a characteristic, hearing non-self as a characteristic, hearing peacefulness as a characteristic, hearing emptiness as a characteristic, hearing signlessness as a characteristic, hearing wishlessness as a characteristic, hearing non-application as a characteristic, and hearing the application of roots of virtue as a characteristic.

Furthermore, Śāriputra! Mastery is a characteristic; hearing the Dharma is a characteristic; counteracting defilement is a characteristic; subduing all afflictions is a characteristic; praising the wise is a characteristic; drawing near to noble ones is a characteristic; distancing oneself from the ignoble is a characteristic; listening to noble ones is a characteristic; hearing about the faculties is a characteristic; hearing the cultivation of recollections is a characteristic; hearing the factors of awakening is a characteristic; hearing the Noble Eightfold Path is a characteristic;

and hearing the Buddha's powers, fearlessnesses, unobstructed eloquence, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha is a characteristic.

– Śāriputra! You should know that wherever a great bodhisattva listens, there he clearly understands; and wherever he clearly understands, there he acts correctly. Why is this? If a great bodhisattva hears these characteristics in the wondrous Dharma gate of the Bodhisattva Piṭaka and enters them, there are immeasurable skillful means. The Buddha will now briefly explain forty-one skillful means.

First, if a great bodhisattva develops joyful aspiration toward this wondrous Dharma gate of the Bodhisattva Piṭaka, you should know that he listens; upon listening, he clearly understands; and having clearly understood, he practices right conduct.

Second, if a bodhisattva develops resolute understanding toward this Dharma gate, you should know that he listens, clearly understands, and cultivates right conduct.

Third, if a bodhisattva enters this Dharma gate through skillful means, you should know that he listens, clearly understands, and cultivates right conduct.

Fourth, if a bodhisattva draws near to spiritual friends, he listens, clearly understands, and cultivates right conduct.

Fifth, if a bodhisattva's mind is free from contempt and pride toward a learned person, he listens, clearly understands, and cultivates right conduct.

Sixth, if a bodhisattva reveres a learned person, he listens, clearly understands, and cultivates right conduct.

Seventh, if a bodhisattva respects a learned person, he listens, clearly understands, and cultivates right conduct.

Eighth, if a bodhisattva attends upon and serves a learned person, he listens, clearly understands, and cultivates right conduct.

Ninth, if a bodhisattva is humble before a learned person, he listens, clearly understands, and cultivates right conduct.

Tenth, if a bodhisattva draws near to a learned person, he listens, clearly understands, and cultivates right conduct.

Eleventh, if a bodhisattva inclines his ear to listen to a learned person, he listens, clearly understands, and cultivates right conduct.

Twelfth, if a bodhisattva attends upon and receives a learned person, he listens, clearly understands, and cultivates right conduct.

Thirteenth, if, in the presence of a learned person, a bodhisattva contemplates the meaning and principles with a concentrated and undistracted mind, he listens, clearly understands, and cultivates right conduct.

Fourteenth, if a bodhisattva regards a learned person as a precious jewel, he listens, clearly understands, and cultivates right conduct.

Fifteenth, if a bodhisattva regards a learned person as good medicine, he listens, clearly understands, and cultivates right conduct.

Sixteenth, if a bodhisattva regards a learned person as one who eliminates greed, hatred, and delusion, he listens, clearly understands, and cultivates right conduct.

Seventeenth, if, after hearing a learned person, a bodhisattva can receive and retain what he has heard, he listens, clearly understands, and cultivates right conduct.

Eighteenth, if a bodhisattva inclines toward awakening through the Dharma, he listens, clearly understands, and cultivates right conduct.

Nineteenth, if a bodhisattva delights in the wisdom of a learned person, he listens, clearly understands, and cultivates right conduct.

Twentieth, if, after hearing a learned person, a bodhisattva awakens, he listens, clearly understands, and cultivates right conduct.

Twenty-first, if a bodhisattva listens without ever becoming satiated, he listens, clearly understands, and cultivates right conduct.

Twenty-second, if, upon hearing of dāna, a bodhisattva increases his relinquishment, he listens, clearly understands, and cultivates right conduct.

Twenty-third, if, upon hearing of śīla, a bodhisattva guards the precepts, he listens, clearly understands, and cultivates right conduct.

Twenty-fourth, if, upon hearing of kṣānti, a bodhisattva cultivates the practice of patience, he listens, clearly understands, and cultivates right conduct.

Twenty-fifth, if, upon hearing of vīrya, a bodhisattva arouses tireless vigor, he listens, clearly understands, and cultivates right conduct.

Twenty-sixth, if, upon hearing of meditation, a bodhisattva enters right samadhi and his mind is not distracted, he listens, clearly understands, and cultivates right conduct.

Twenty-seventh, if, upon hearing of prajna, a bodhisattva's mind immediately cultivates wisdom and eliminates the afflictions, he listens, clearly understands, and cultivates right conduct.

Twenty-eighth, if a bodhisattva feels great joy in the presence of a learned person, he listens, clearly understands, and cultivates right conduct.

Twenty-ninth, if, upon hearing the Dharma, a bodhisattva's body becomes disciplined and at ease, he listens, clearly understands, and cultivates right conduct.

Thirtieth, if, upon hearing the Dharma, a bodhisattva's mind immediately becomes courageous and vigorous, he listens, clearly understands, and cultivates right conduct.

Thirty-first, if, upon hearing a Great Vehicle sutra, a bodhisattva's mind gives rise to faith and aspiration, he listens, clearly understands, and cultivates right conduct.

Thirty-second, if, upon hearing the means of embracing beings, a bodhisattva's mind immediately enters them, he listens, clearly understands, and cultivates right conduct.

Thirty-third, if, upon hearing of the establishments of mindfulness, a bodhisattva immediately contemplates body, feelings, mind, and dharmas, he listens, clearly understands, and cultivates right conduct.

Thirty-fourth, if, upon hearing of the right efforts, a bodhisattva immediately abandons what should be abandoned and causes wholesome dharmas to arise and grow, he listens, clearly understands, and cultivates right conduct.

Thirty-fifth, if, upon hearing of the bases of spiritual power, a bodhisattva immediately practices them and gives rise to bodily lightness and lightness of aspiration, he listens, clearly understands, and cultivates right conduct.

Thirty-sixth, if, upon hearing of meditation, a bodhisattva quietly contemplates and his mind enters it, he listens, clearly understands, and cultivates right conduct.

Thirty-seventh, if, upon hearing of the practice of not disparaging any dharma, a bodhisattva arouses great loving-kindness toward beings, great compassion toward those undergoing suffering, great sympathetic joy toward the true Dharma, and great equanimity toward the unwholesome, he listens, clearly understands, and cultivates right conduct.

Thirty-eighth, if, upon hearing of the faculties, a bodhisattva immediately enters those faculties—namely, the faculty of faith, the faculty of vigor, the faculty of mindfulness, the faculty of wisdom, and the faculty of samadhi—he listens, clearly understands, and cultivates right conduct.

Thirty-ninth, if, upon hearing of the factors of awakening, a bodhisattva's mind immediately enters awakening to the Dharma-nature, he listens, clearly understands, and cultivates right conduct.

Fortieth, if, upon hearing of the factors of the path, a bodhisattva's mind immediately enters the true path to nirvana, he listens, clearly understands, and cultivates right conduct.

Forty-first, if, upon hearing of the Buddha's powers, fearlessnesses, unobstructed wisdom, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen exclusive qualities, and immeasurable Buddha-Dharmas, a bodhisattva enters them all toward unsurpassed bodhi, he listens, clearly understands, and cultivates right conduct.

– Śāriputra! The Buddha has explained forty-one dharmas concerning the characteristics of entering wisdom born of hearing. Great bodhisattvas should train in them.

This is called the fundamental characteristic of the wisdom born of hearing cultivated by a great bodhisattva practicing the perfection of prajna.

– Furthermore, Śāriputra! A great bodhisattva who cultivates the perfection of prajna and practices bodhisattva conduct should reverently listen to, receive, retain, read, and recite the wondrous Dharma gate of the Bodhisattva Piṭaka, contemplate its meaning and principles, penetrate its purport, and then teach others concerning the provisions for right conduct.

– Śāriputra! How does a great bodhisattva give rise to right conduct in regard to this Dharma?

– Śāriputra! For a great bodhisattva to give rise to right conduct in regard to this Dharma means cultivating, establishing, and abiding in accordance with what has been taught. This is giving rise to right conduct. If one can refrain from grasping anything, this is giving rise to right conduct. Why is this? If one grasps a dharma, one is called a person of wrong conduct who seizes upon a dharma that has neither place nor basis. One can never attain emancipation through such wrong practice of dharmas. Why is this? Even one who practices without grasping dharmas might still give rise to doubt regarding the non-practice of dharmas, because it has no function. How much more, then, would one who practices by grasping dharmas fail to be free from wrong conduct? Therefore, one should practice right conduct without grasping any dharma.

– Furthermore, Śāriputra! If one has no obstruction regarding any dharma, this is called right conduct. If one does not disparage any dharma, this is called right conduct. If, regarding all dharmas, one neither grasps nor rejects, neither arises nor ceases, this is called right conduct. Even if, regarding all dharmas, one neither joins nor disperses, this is called right conduct.

– Furthermore, Śāriputra! As the Buddha has said: If anything truly exists as it is supposed to, there is nevertheless not the slightest dharma that can be seen, heard, or spoken. Dharmas such as these cannot be seen and cannot be grasped. Why is this? Because all dharmas have a single characteristic: signlessness.

– Furthermore, Śāriputra! The nature of all dharmas is originally signless. If a bodhisattva speaks of signlessness, signlessness itself should then be speakable. Why is this? Because both signlessness and having characteristics are signless. One should not say, "This has characteristics; this is signless."

– Śāriputra! If a bodhisattva awakens to the characteristics of all dharmas in this way—that they are signless, cannot be seen, and cannot be grasped—and knows them precisely in accordance with Dharma, this is called right conduct.

After diligently cultivating this practice of the true Dharma, a great bodhisattva will realize and enter the luminous wisdom that is unobstructed regarding all dharmas.

This is called the characteristic of a great bodhisattva's right conduct in the perfection of prajna.

The World-Honored One, wishing to restate this meaning, spoke these verses:

The wise abide securely in right conduct

And are skillfully resolved regarding the Bodhisattva Piṭaka.

When teaching Dharma, they give rise to no attachment;

Such is the characteristic of conduct free from grasping.

They realize that dharmas are not mere nothingness,

Nor are all dharmas equally nothing;

Nor are dharmas something to be grasped—

Such is right conduct without attachment.

Regarding dharmas, they neither grasp nor reject,

Nor take a dharma to constitute a dharma.

Non-grasping is called the characteristic of all dharmas;

Such is right conduct with the characteristic of non-grasping.

If wisdom is unobstructed regarding all dharmas,

There is nothing that wisdom does not burn away.

Yet within wisdom's burning there is no grasping;

Such is the characteristic of right conduct regarding dharmas.

The wise abide in the virtue of detachment

And should arouse diligent vigor toward the Dharma.

If they can rely upon the prescribed discipline of conduct,

They will then enter the gate of purity.

That gate of purity penetrates all dharmas

And also knows sentient beings' aspirations and understanding.

Though the wise know there is nothing to be seen,

They can nevertheless expound the Dharma in this way.

They comprehend the supreme meaning of the profound Dharma

And always clearly know the profound supreme meaning.

Boundless practices of virtue well forth;

Their luminous, learned wisdom is like the great ocean.

Regarding all the teachings and meanings thus expressed,

Ultimately no one can attain their full realization,

For those teachings and meanings are all boundless;

True right conduct remains ever unmoved.

– Furthermore, Śāriputra! When a great bodhisattva cultivates the perfection of prajna, earnestly listens to the wondrous Dharma gate of the Bodhisattva Piṭaka and even teaches it to others, you should know that this great bodhisattva attains a great light regarding all dharmas, capable of destroying all the darkness of ignorance and every blinding veil. This light is wisdom. Why is this? Because it correctly and truly knows wholesome and unwholesome dharmas. Having cultivated this Dharma and attained luminous wisdom, the great bodhisattva will not create unwholesome dharmas even when encountering painful hardship unto death.

– Śāriputra! In order to sever unwholesome dharmas forever, a great bodhisattva skillfully penetrates whatever true Dharma he hears. Having penetrated it, he is called a peaceful muni.

This is called the characteristic of right conduct when a great bodhisattva cultivates the perfection of prajna.

The World-Honored One, wishing to restate this meaning, spoke these verses:

As when a person enters a dark house,

Sealed off and utterly devoid of light:

Though various forms and images are present,

Even sound eyes cannot see them.

Likewise, though a person's mind

May possess various kinds of understanding,

Without hearing the true Dharma,

How could one understand good and evil?

Through great learning one clearly understands the Dharma;

Through great learning one does not commit evil.

Through great learning one abandons what is meaningless;

Through great learning one attains nirvana.

Skillful listening increases learning;

Great learning increases wisdom.

Wisdom can cultivate the pure meaning;

Attaining that meaning, one experiences joy.

Having attained the meaning through penetrating wisdom,

One realizes nirvana in this very life.

In accord with the Dharma, one awakens to purity

And realizes the highest bliss.

Having heard the Bodhisattva Piṭaka,

One abides skillfully in the true Dharma,

Becomes a light for the world,

And cultivates the bodhisattva's wondrous conduct.

– Furthermore, Śāriputra! In order to cultivate the perfection of prajna, a great bodhisattva should deeply revere those practitioners of right conduct who can receive and retain the sutras of the Bodhisattva Piṭaka, regarding them as spiritual friends. He should increasingly seek the wondrous Dharma gate of the Great Bodhisattva Piṭaka so that this Dharma gate becomes ever more luminous and pure.

– Śāriputra! In seeking the Bodhisattva Piṭaka, that bodhisattva gives rise to faithful aspiration, spurs on his vigor, and restrains his mind so that it abides in right samadhi. Through skillful means, that great bodhisattva cultivates the four right efforts and attains freedom from obstruction regarding all dharmas.

This is the characteristic of a great bodhisattva's right conduct in the perfection of prajna.

The World-Honored One, wishing to restate this meaning, spoke these verses:

Regard the one who teaches the Dharma

As a spiritual friend.

Reverently listen to the Dharma

And abide in right conduct.

Resolute understanding never regresses;

Vigor is always lofty and courageous.

Pure wisdom is constantly cultivated;

One always abides in knowledge.

One naturally comprehends all dharmas,

Not merely following the conduct of faith.

Contemplate all dharmas with wisdom—

This is the teaching of the Buddha.

The wise discern the words

And diligently study their principles and meanings.

Regarding wholesome and unwholesome dharmas,

They always cultivate the one and distance themselves from the other.

Their minds never grow weary;

They do not forget the Dharma.

Body and aspiration both become pliant and at ease;

They swiftly attain a vigorous mind.

Through hearing the Dharma, wisdom increases;

As wisdom increases, mindfulness does not regress.

Wisdom always relies upon the establishments of mindfulness

And clearly knows pure and defiled dharmas.

Training in the unsurpassed Dharma,

One attains the supreme powers of mindfulness and wisdom

And knows the aspirations and understanding of beings.

After training personally for a long time,

One's study of Dharma advances;

Pure wisdom advances to the utmost.

Knowing the aspirations and understanding of beings,

One then reveals the teaching according to their capacities.

– Furthermore, Śāriputra! When cultivating the perfection of prajna, a great bodhisattva seeks the wondrous Dharma gate of the Bodhisattva Piṭaka in this way and penetrates awakened wisdom by relying upon that pure gateway to the illumination of wholesome dharmas. A bodhisattva should always train in this way.

– Śāriputra! If a bodhisattva trains in the Dharma, he should contemplate two causes and conditions capable of producing right view. What are the two? They are hearing the words of others and personally directing attention in accordance with principle.

That bodhisattva further reflects: What are the characteristics of hearing the words of others and directing attention in accordance with principle? He then reflects: If one who delights in samadhi cultivates it, one should practice the wondrous Dharma gate of the Bodhisattva Piṭaka that bodhisattvas have never before heard.

Moreover, if one has not heard the Buddha's Dharma, discipline, and teachings, but merely remains in samadhi and forms the perception that this is sufficient, one should know that through the power of arrogance this person has aroused overweening pride. The Buddha says that such a person cannot be liberated from birth, aging, illness, death, sorrow, grief, suffering, and distress. Since he cannot escape these painful torments, how could he escape those five gateways of samsara, by which he is submerged and made to wander without end?

Such a person is truly not liberated, yet declares, "I have been liberated." He has truly not escaped suffering, yet declares, "I have escaped suffering." Therefore, with reference to such a person, the Tathagata teaches the Dharma as it truly is: If one can listen compliantly to others, one can be liberated from the sufferings of aging and death. That bodhisattva further thinks, "As I previously heard the World-Honored One say:

Through great learning one clearly understands the Dharma;

Through great learning one does not commit evil.

Through great learning one abandons what is meaningless;

Through great learning one attains nirvana.

Hearing the Dharma increases learning;

Learning can increase wisdom.

Wisdom can cultivate the pure meaning;

Attaining the meaning, one experiences joy.

Having attained the meaning through penetrating wisdom,

One realizes nirvana in this very life.

Hearing the Dharma brings pure wisdom;

One realizes the highest bliss.

– Śāriputra! Therefore, after reflecting in this way, great bodhisattvas should earnestly and reverently listen to, receive, retain, read, and recite the wondrous Dharma gate of the Bodhisattva Piṭaka and the Buddha's Dharma, discipline, and teachings, and should teach them to others.

– Furthermore, Śāriputra! If sentient beings, although hearing the wondrous Dharma gate of the Bodhisattva Piṭaka, cannot skillfully direct their attention in accordance with principle, you should know that they cannot cultivate the right conduct called the noble path. Therefore, with reference to such persons, the Tathagata teaches this essential Dharma: If one wishes to be liberated from birth, aging, illness, and death, one must personally reflect in accordance with principle. Great bodhisattvas should train in this way. Śāriputra! What is called skillful means in accordance with principle? What is the bodhisattva's attention in accordance with principle in which he can train?

– Śāriputra! What is called skillful means in accordance with principle? What is the bodhisattva's attention in accordance with principle in which he can train?

– Śāriputra! Skillful means in accordance with principle means that there is not a single dharma that either joins or separates.

Why is this? Because skillful means in accordance with principle is not skillful means.

– Śāriputra! If a bodhisattva abides in skillful means and directs attention in accordance with principle, one should know that its characteristic is merely sound. Yet the nature of that sound is neither produced nor set in motion, nor does sound issue forth from that source. Why is this? Because all things are unobtainable.

The bodhisattva further contemplates that sound: From what did it arise at its earlier limit, and where does it cease at its later limit? Contemplated in this way, it is ultimately unobtainable.

He further investigates whether that sound belongs to what was spoken, what is now spoken, or what will be spoken.

He further investigates whether that sound was spoken, is now being spoken, or will be spoken. Was that sound spoken for the sake of cessation, is it now spoken for the sake of cessation, or will it be spoken for the sake of cessation? Was that sound spoken for the sake of realization and entry, is it now spoken for the sake of realization and entry, or will it be spoken for the sake of realization and entry?

Having sought for the sound in all such ways, he ultimately does not attain it. He then further contemplates whether the characteristic is past, future, or present, yet none can be attained.

– Śāriputra! When a great bodhisattva correctly contemplates in this way, it is called skillfully directing attention in accordance with principle. Great bodhisattvas should train in this way.

– Furthermore, Śāriputra! What is called a great bodhisattva's contemplation in accordance with principle?

– Śāriputra! A great bodhisattva contemplates that the intrinsic nature of all dharmas is quiescent. This is called contemplation in accordance with principle. If he contemplates that the intrinsic nature of all dharmas is peaceful, this is called contemplation in accordance with principle. If he contemplates that the intrinsic nature of all dharmas is empty and quiescent, this is called contemplation in accordance with principle. If he contemplates that all dharmas enter the nature of equality, this is called contemplation in accordance with principle. If he contemplates that all dharmas are ultimately unborn, if he contemplates that all dharmas ultimately do not arise, if he contemplates that all dharmas ultimately do not originate, or if he contemplates that all dharmas are ultimately quiescent, all these are called contemplation in accordance with principle.

While contemplating in this way, the great bodhisattva also does not perceive anyone who contemplates. One should contemplate in this way: it is neither contemplation nor non-contemplation.

If a bodhisattva contemplates in this way, it is called contemplation in accordance with principle. If he contemplates otherwise, it is called contemplation not in accordance with principle.

– Furthermore, Śāriputra! How should a great bodhisattva train in such skillful means in accordance with principle?

– Śāriputra! A great bodhisattva's skillful means in accordance with principle are these:

He is not deluded regarding even the slightest dharma. He is not obstructed regarding even the slightest dharma. There is not the slightest dharma that is not a gate of liberation. He does not arouse vigor merely to eliminate some small portion. He does not exert courageous vigor merely to realize some small portion of the Dharma. All the foregoing are skillful means in accordance with principle.

– Śāriputra! A great bodhisattva should use such right view to contemplate dharmas correctly in accordance with that right view.

What is called contemplating dharmas in accordance with that right view?

– Śāriputra! Seeing nothing is called contemplating dharmas. What is seeing nothing?

– Śāriputra! Seeing nothing is called non-arising. What is called non-arising is non-origination. What is called non-origination is that which is nowhere illuminated. Relying upon this true Dharma, the Tathagata said: If, while contemplating these dharmas, a bodhisattva sees that they are unborn, he thereby enters the certainty of the true nature. As for right view, it is entry into the certainty of the true nature.

– Śāriputra! A great bodhisattva reflects thus: "Through what causes and conditions shall I enter the certainty of the true nature?"

– Śāriputra! A great bodhisattva should train thus:

If one contemplates that the view of self is equal, then all dharmas are equal. Contemplating in this way is called entering the certainty of the true nature.

Therefore, great bodhisattvas who wish to enter the certainty of the true nature should earnestly listen to, receive, retain, read, and recite the wondrous Dharma gate of the Bodhisattva Piṭaka, investigate its meaning and principles, and extensively teach it to others. They will then train in skillful means and attention in accordance with principle regarding this Dharma gate.

This is called a bodhisattva's cultivation of the perfection of prajna and practice of bodhisattva conduct for the sake of unsurpassed bodhi.