大寶積經

– Again, Sariputra! What does it mean for a great bodhisattva to be skillful in the bases of reliance?

– Sariputra! Through cultivating prajnaparamita, a great bodhisattva skillfully perfects four bases of reliance. These are: relying upon meaning and not upon words; relying upon wisdom and not upon consciousness; relying upon sutras of definitive meaning and not upon sutras of provisional meaning; and relying upon the Dharma and not upon persons.

– Sariputra! What does it mean to rely upon meaning and not upon words? And what are words, and what is meaning?

– Sariputra! Words are the expressions conventionally transmitted according to the functions of worldly dharmas. Meaning is that which penetrates supramundane dharmas.

Words are verbal expressions that expound giving as harmonious, peaceful, serene, and desirable. Meaning is the wisdom that decisively and clearly understands such giving as harmonious, peaceful, and serene.

Words are verbal expressions that distinguish and censure samsara. Meaning is to remain undefiled by samsara and to see the Dharma-nature completely.

Words are verbal expressions that praise the merits of nirvana. Meaning is that the Dharma-nature and the nature of nirvana are without distinction.

Words are verbal teachings established in accordance with the various vehicles. Meaning is the wisdom that skillfully penetrates the Dharma of the single principle.

Words proclaim the relinquishment of all possessions. Meaning is the ultimate purity of the three spheres.

Words proclaim the disciplinary restraints of bodily, verbal, and mental karma, the observance of virtuous training precepts, and the ascetic practices. Meaning is that bodily, verbal, and mental karma are all unobtainable, and that the purity of moral discipline does not arise through applied effort.

Words proclaim the patient endurance of anger, the diminishing and cessation of wrath, pride, and heedlessness, and declare that one capable of practicing such patience is called a virtuous person. Meaning is skillfully realizing the patient acceptance of the non-arising of dharmas.

Words describe the roots of virtue that give rise to diligence. Meaning is diligence without grasping, relinquishing, or abiding.

Words proclaim meditative absorption, liberation, equal knowledge, and meditative attainments. Meaning is the wisdom of the attainment of cessation.

Words comprise all verbal teachings that uphold the fundamental roots of wisdom. Meaning is the inexpressible meaning.

Words can reveal the thirty-seven sacred dharmas conducive to awakening. Meaning is realizing the fruit of the right practice of the dharmas conducive to bodhi.

Words can reveal the truth of the path in all its aspects. Meaning is personally realizing the truth of cessation.

Words can reveal the sequence from ignorance through aging and death. Meaning is the cessation of ignorance through the cessation of aging and death.

Words proclaim the provisions for the Dharma practices of calm abiding and insight. Meaning is the illumination of liberating wisdom.

Words proclaim the active dharmas of greed, anger, delusion, and their equal combination. Meaning is the non-discriminating mind and liberating wisdom.

Words reveal all dharmas that constitute obstructions. Meaning is unobstructed liberating wisdom.

Words reveal the Three Jewels and praise their merits. Meaning is the Dharma-nature free from desire, the merit of right practice, the unconditioned, and non-attachment.

Words proclaim the merits of training and the arising of the right practices of bodhisattvas, from their initial generation of bodhicitta until they sit at the seat of awakening. Meaning is that, in a single corresponding mind-moment, they realize and enter omniscient wisdom.

– Sariputra! In brief, the eighty-four thousand Dharma treasuries of sacred teachings expounded by the Tathagata are all called words. The essential principle of all teachings, apart from every sound of speech and every written character, is called meaning.

This is called a great bodhisattva’s cultivation of prajnaparamita by relying upon meaning and not upon words.

– Again, Sariputra! What does it mean for a great bodhisattva to rely upon wisdom and not upon consciousness?

– Sariputra! Through cultivating prajnaparamita, a great bodhisattva skillfully understands that all dharmas of verbal teaching, words, and meanings that accord with the discriminations of all sentient beings are called consciousness; a great bodhisattva should not rely upon them. Verbal teachings that accord with the meaning of the Dharma-nature are called wisdom; a great bodhisattva should rely upon them.

– Again, Sariputra! Through skill in two dharmas, a great bodhisattva is able to cultivate prajnaparamita. These are consciousness and wisdom.

What is consciousness? What is wisdom?

– Sariputra! Consciousness has four abiding places: first, form is a basis upon which consciousness depends; second, feeling is a basis upon which consciousness depends; third, perception is a basis upon which consciousness depends; fourth, formations are a basis upon which consciousness depends. When consciousness abides in these four places, it is called consciousness and should not be relied upon.

When consciousness does not abide in the five aggregates subject to clinging, and the aggregate of consciousness is wholly present within wisdom, this is called wisdom; one should rely upon that wisdom.

Consciousness discerns the earth dhatu, water dhatu, fire dhatu, and wind dhatu. Discerning these four dhatus is called consciousness and should not be relied upon. When consciousness does not abide in these four dhatus, it is called the Dharma-nature of consciousness. Wisdom that is neither mixed nor confused within the Dharma-nature is called wisdom; one should rely upon that wisdom.

Consciousness discerns form known by the eye, sound known by the ear, scent known by the nose, taste known by the tongue, tangible objects known by the body, and dharmas known by the mind. Such discernment is called consciousness and should not be relied upon.

When, with regard to the internal ayatanas, mental activity is peaceful and serene; when, with regard to the external ayatanas, examination and investigation do not operate; and when no discrimination concerning dharmas arises—this is called wisdom and should be relied upon.

Awareness arising from an object of cognition, awareness arising from acts of attention, and awareness arising from pervasive discrimination—these are called consciousness.

Neither grasping nor clinging, neither taking an object nor discriminating—this is called wisdom.

Discriminatively discerning all conditioned formations is called consciousness. With regard to the unconditioned Dharma, there is no consciousness capable of taking conditioned formations as its object; that unconditioned wisdom is called wisdom.

Consciousness discerns arising, cessation, and a place of abiding; this is called consciousness and should not be relied upon. Neither arising nor ceasing, and having no place of abiding—this is called wisdom. A great bodhisattva should rely upon that wisdom.

This is called a great bodhisattva’s cultivation of prajnaparamita by relying upon wisdom and not upon consciousness.

– Again, Sariputra! What does it mean for a great bodhisattva not to rely upon sutras of provisional meaning, but to rely upon sutras of definitive meaning?

– Sariputra! Great bodhisattvas skillfully penetrate the extensive words proclaimed previously. These are called sutras of provisional meaning and should not be relied upon. The extensive meanings proclaimed previously are called sutras of definitive meaning and should be relied upon.

What teachings in the sutras are considered definitive in meaning, and which are considered provisional in meaning?

– Sariputra! By relying upon prajnaparamita, a great bodhisattva skillfully penetrates and clearly distinguishes them.

If a sutra proclaims the path, that verbal teaching is called provisional in meaning. If it speaks of the fruit, that verbal teaching is called definitive in meaning.

If a sutra speaks of conventional truth, it is called provisional in meaning. If it speaks of ultimate truth, it is called definitive in meaning.

If a sutra speaks of karmic activity, afflictions, or defilement, it is called provisional in meaning.

If it speaks of the complete exhaustion of afflictions and karma, it is called definitive in meaning.

If a sutra proclaims the censure of defiled dharmas, it is called provisional in meaning. If it speaks of cultivation and purification, it is called definitive in meaning.

If a sutra speaks of becoming weary of samsara and delighting in nirvana, it is called provisional in meaning. If it speaks of samsara and nirvana as being without distinction, it is called definitive in meaning.

If a sutra speaks through many distinct words and phrases, it is called provisional in meaning.

If it speaks of what is extremely profound, difficult to see, and difficult to know, it is called definitive in meaning.

If a sutra contains extensive words and phrases capable of making the minds of sentient beings joyful, it is called provisional in meaning. If it says that words and phrases, as well as mental intentions, are all alike reduced to ashes, it is called definitive in meaning.

If a sutra proclaims the existence of a self, a sentient being, a living being, one who is nurtured, a person, a mind-born being, an agent, or an experiencer, and further establishes various aggregates subject to clinging that are without a master, such verbal teaching is called provisional in meaning and should not be relied upon. If it speaks of emptiness, signlessness, wishlessness, non-arising, non-origination, non-appearance, no self, no person, no sentient being, and no living being, it is called definitive in meaning and should be relied upon.

– Śāriputra! This is called a great bodhisattva who, in cultivating prajnaparamita, relies upon sutras of definitive meaning and does not rely upon sutras of non-definitive meaning.

– Furthermore, Śāriputra! What is meant by a great bodhisattva relying upon the Dharma and not relying upon a person?

– Śāriputra! Because a great bodhisattva relies upon prajnaparamita, he is able to discern well among the teachings of the sutras. If a sutra expounds non-definitive meaning, namely meanings concerning sentient beings, its verbal teaching should not be relied upon. Sutras of definitive meaning, such as those concerning the meaning of the Dharma-nature, should be relied upon.

– Furthermore, Śāriputra! What is called the Dharma, and what is called a person?

– Śāriputra! The characteristics of the objects perceived and known by sentient beings are called the person. The Dharma-nature in which those characteristics and objects abide is called the Dharma.

Those called persons are ordinary persons, virtuous ordinary persons, followers by faith, followers of the Dharma, persons of the eighth patience, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and bodhisattvas.

– Śāriputra! There is also one person who appears in the world for the benefit and happiness of immeasurable sentient beings, who, out of compassion for the world, brings welfare, benefit, and happiness to humans and devas. This person is the Tathagata, the Worthy One, the Perfectly Enlightened One.

– Śāriputra! All such designations of persons are proclaimed by the Tathagata for sentient beings in accordance with conventional truth. If anyone gives rise to attachment and clinging regarding those verbal teachings, that person should not be relied upon. Why is this? In order that bodhisattvas may rely correctly, the Tathagata teaches: You should rely upon the true nature of all dharmas and should not rely upon a person.

What is the true nature of all dharmas?

– Śāriputra! The characteristics of not knowing difference, not increasing anything, neither acting nor not acting, and not abiding in any root or foundation—these are called the Dharma-nature. Furthermore, the characteristics of universally illuminating all places equally, skillfully abiding in equality amid all that is equal, and being able skillfully to establish equality amid inequality—these are called the Dharma-nature.

That Dharma-nature is without discrimination and without any object of cognition. Within all dharmas, it realizes the ultimately certain essence and characteristics. This is called the true nature of all dharmas.

– Śāriputra! If anyone relies upon the Dharma-nature, then there is no Dharma-nature upon which that person does not rely.

Because great bodhisattvas enter and realize this gateway, they rely, with respect to all dharmas, upon the Dharma-nature of all dharmas.

These are called the four reliances of a great bodhisattva.

If a great bodhisattva fully comprehends these, he is called skillful in reliance.

– Furthermore, Śāriputra! What is called skillfulness in the provisions for enlightenment?

– Śāriputra! Because a great bodhisattva cultivates prajnaparamita, he fully comprehends two kinds of provisions: merit and wisdom. What are called the provisions of merit?

– Śāriputra! The essential nature of generosity, which brings merit to one’s deeds; the essential nature of śīla, which brings merit to one’s deeds; the essential nature of all cultivated practices, which brings merit to one’s deeds; the samadhi of great loving-kindness; and the skillful means of great compassion—all these are called the provisions of merit.

Because a great bodhisattva performs meritorious deeds, he diligently undertakes and cultivates all roots of virtue, whether his own or those of others, thereby bringing forth the merit of the three times, and he openly discloses all evil dharmas.

He gives rise universally to sympathetic joy in the merit possessed by all sentient beings, the merit possessed by those in training and those beyond training, the merit possessed by pratyekabuddhas, and the immeasurable and boundless merit possessed by all bodhisattvas, from their initial generation of bodhicitta until they attain non-retrogression and become those bound to one more birth.

He likewise gives rise to sympathetic joy in all the roots of virtue possessed by all Buddhas, the Blessed Ones, of the past, future, and present.

– Śāriputra! That great bodhisattva is also able skillfully to rejoice in deeds of concomitantly arisen merit. He is further able to request the Buddha to turn the wondrous Dharma wheel and to request all sages and noble ones to expound the supreme Dharma. He also exhorts others to perform deeds of concomitantly arisen merit. Moreover, he is able to dedicate all roots of virtue to unsurpassed bodhi and to dedicate them to deeds of the merit of non-arising.

When that great bodhisattva sees those who have not yet generated bodhicitta, he skillfully exhorts them to generate it. To those who have already generated bodhicitta, he expounds the Dharma and instructs them so that they may mature. He gathers in the poor and destitute by giving them material goods.

To the sick, he gives medicines, caring for them attentively and serving them respectfully. He patiently endures those who are violent and evil. When he has transgressed the precepts, he does not conceal it, but openly discloses his faults and skillfully eliminates them completely.

For all Buddhas, the Blessed Ones, who have entered nirvana, he constantly prepares offerings. He reveres and serves his preceptors and acharyas as he would the Buddha. Regarding the true Dharma, he arouses diligence, investigates it, and requests instruction.

He respects, cherishes, and reveres Dharma teachers as he would the Buddha. Even if an assembly where the Dharma is taught is a hundred yojanas away, he must go there and listen to the true Dharma without weariness. If sentient beings come to ask about their doubts, he expounds the pure Dharma with an undefiled mind.

He reveres, serves, and makes offerings to his parents, knowing and repaying their kindness without ever regretting it. He gathers together all pure merit, cultivating it and establishing his resolve without weariness. He guards his body with the precepts, so that his bodily conduct is free from deceit.

He guards his speech, uttering gentle words. He guards his mind, keeping it free from flattery and deception. In order to gather pure merit, he builds stupas and shrines honoring the Buddha.

In order to perfect the marks of a great person, he assembles great, priceless Dharma gatherings of generosity. In order to perfect the excellent secondary characteristics, he gathers various provisions of roots of virtue. To adorn his body, he abandons arrogance.

To adorn his speech, he abandons faults of speech. To adorn his mind, he distances himself from all jealous and hateful thought and examination. To magnificently adorn Buddha lands, he manifests spiritual powers and exercises sovereign mastery over transformations.

To adorn the characteristics of all dharmas, he accomplishes wondrous, unsurpassed wisdom and the purity of virtuous nature. To adorn the Dharma assembly, he distances himself from all divisive, harsh, and destructive speech.

Because they do not grasp or cling to any dharma, they abandon false discrimination. To prevent Dharma teachers from becoming sorrowful, they joyfully praise them, saying, “Excellent!” To ensure that the efforts of Dharma teachers are not in vain, they cast off the hindrances and respectfully listen to the Dharma. Wishing to adorn the Bodhi tree, they offer pure gardens and groves to the Buddhas.

Wishing to adorn the Buddha’s seat of awakening, they fully cultivate roots of virtue without retrogression. Wishing to eradicate the phenomena of birth and death, they remain undefiled by all karma and afflictions. Wishing to obtain hands that bestow treasures, they give away all precious things.

Wishing to obtain inexhaustible wealth and an inexhaustible treasury, they first give away the things they cherish. Wishing that beings who merely glimpse them will immediately give rise to pure faith, they cheerfully greet others first and remain free from sorrowful expressions. Wishing to obtain the mark of level palms, they care for all beings impartially.

Wishing to emit boundless curtains of light-rays, they neither despise nor forsake beings who lack learning. Wishing to undergo pure rebirths, they always preserve and accumulate the pure merit of moral discipline. Wishing for the womb in which they are conceived to be pure, they are well able to purify those who have violated the precepts.

Wishing to be born among humans and devas, they purely cultivate the ten wholesome courses of karma. Because they have abandoned unknowing conduct in coming and going, they do not falsely discriminate concerning any instruction they receive. Wishing to attain abundant and sovereign wealth in the Dharma, they do not conceal or begrudge the profound teachings.

Wishing to be looked up to by the world, they purely refine their superior aspiration and resolve. Wishing to attain vast and supreme understanding of the Dharma, they realize every subtle and wondrous practice. Wishing to gather all merit, their minds constantly contemplate the Omniscient One.

Wishing to perfect the seven noble treasures, they take right faith in the Buddha-Dharma as their guide. Wishing to gather all pure dharmas, they give no consideration to their own bodies or lives. Wishing to be trusted by the world, whenever they make a promise, they unfailingly fulfill it.

Wishing to perfect all the wondrous teachings of the Buddhas, they cultivate all Buddha-dharmas.

– Śāriputra! When a great bodhisattva fully accomplishes these characteristics, this is called the great bodhisattva’s skillfulness in the provisions of merit.

– Furthermore, Śāriputra! What is a great bodhisattva’s skillfulness in the provisions of wisdom?

– Śāriputra! When cultivating prajnaparamita, because that great bodhisattva abides in dharmas arising through causes and conditions in this way, they are able to gather wisdom. This is called the provisions of wisdom.

– Śāriputra! What dharmas serve as the causes and conditions for gathering wisdom in this way?

– Śāriputra! You should know that a great bodhisattva’s aspiration never grows weary. They diligently seek the nature of wisdom and practice in accordance with it. They draw near to spiritual friends and incline toward the wisdom of a Buddha, rather than toward the wisdom of śrāvakas or pratyekabuddhas. Toward those spiritual friends, they harbor neither indolence nor contemptuous pride, but respect, cherish, and honor them as great teachers. Knowing that those spiritual friends possess aspiration and understanding, the bodhisattva asks about and studies even the slightest teaching conducive to wisdom. Those spiritual friends, knowing in turn that the bodhisattva is a vessel for the Dharma, expound it without the slightest interruption. On hearing practices corresponding to the provisions of the true Dharma, the bodhisattva diligently investigates, contemplates, and skillfully cultivates them. This is called right practice corresponding to the provisions of wisdom.

What is the right practice corresponding to the provisions of the true Dharma?

– Śāriputra! The provisions of the true Dharma are as follows: because a great bodhisattva cultivates right practice, they are well able to be moderate in food and drink, to reduce their involvement in various affairs, to avoid conversation and idle talk, and to relinquish distracting sounds. During the early and late watches of the night, they do not sleep but diligently cultivate the corresponding right practices. Because this great bodhisattva carefully weighs principles and earnestly investigates them, their mind is undefiled. Because they directly eliminate doubt and regret, they have nothing further to seek. Because they steadfastly cultivate right practice, they follow the true Dharma, incline toward the true Dharma, and delight in approaching the true Dharma. Because they are courageous in the Dharma, always acting as though extinguishing a fire on their headcloth, they diligently seek wondrous wisdom without resting even briefly. Because they do not remain in darkness, they are not indolent. Because they do not abandon wholesome deeds, they stay far from noise and commotion. They often dwell alone, sitting silently in contemplation. Because of the wisdom and virtue of the noble lineage, they do not abandon the ascetic dhuta practices. Because they delight in the bliss of the Dharma, they always gladly seek supramundane teachings and give no thought to precious possessions. Because they understand worldly literature and incantatory arts, they perfect right mindfulness. Because right mindfulness is never lost, they comprehend the most profound meanings. Because they skillfully practice in accordance with these profound meanings, they attain wondrous wisdom. Because they steadfastly follow the right path, they are courageous. Because they guard against external conditions, they possess an inner sense of moral shame. Adorned with conscience and moral dread, they act according to the Buddha’s principles. Because they abandon what is devoid of wisdom, they cast aside the veil of delusion. Because their pure wisdom-eye awakens skillfully, their awakened wisdom is vast. Because this awakened wisdom is neither narrow nor inferior, their subtle wisdom shines brightly and they directly realize knowledge.

– Śāriputra! The merit possessed by that great bodhisattva does not depend upon others. They do not become arrogantly conceited about their own merit. They neither envy nor disparage the merit of others. They skillfully cultivate wholesome karma and do not belittle karmic retribution. Therefore, they fully perfect the pure wisdom concerning karma.

– Śāriputra! Fully perfecting these characteristics is called skillfulness in the provisions of wisdom.

– Furthermore, Śāriputra! A great bodhisattva has additional skillfulness in the provisions of wisdom. By fully performing four kinds of Dharma-giving, they accomplish the provisions of wisdom. What are the four?

If a great bodhisattva sees this scripture being copied, they provide paper, ink, writing implements, and all other necessities. This is the first kind of Dharma-giving.

A great bodhisattva invites a Dharma teacher to expound its profound and wondrous meaning. This is the second kind of Dharma-giving.

A great bodhisattva offers material support, reverence, fame, praise, and commendation to the Dharma teacher. This is the third kind of Dharma-giving.

A great bodhisattva receives the true Dharma from the Dharma teacher without flattery or deceit. They offer praise to delight the teacher, saying, “Excellent! Excellent!” This is the fourth kind of Dharma-giving.

When a great bodhisattva fully performs these four kinds of Dharma-giving, they are well able to accumulate skillfulness in the provisions of wisdom.

Furthermore, Śāriputra! A great bodhisattva has four additional kinds of inexhaustible accumulation of the provisions of wisdom. What are the four?

First, a great bodhisattva skillfully protects the body and life of the Dharma teacher.

Second, they skillfully protect the wholesome dharmas already acquired.

Third, they skillfully protect the Dharma teacher’s dwelling place.

Fourth, they skillfully protect the Dharma teacher’s assembly of disciples.

– Furthermore, Śāriputra! A great bodhisattva has four additional kinds of skill in sustaining the provisions of wisdom. What are the four? With regard to a Dharma teacher, the bodhisattva sustains the teacher with the Dharma, sustains the teacher with wisdom, sustains the teacher with material possessions, and sustains the teacher with merit.

– Furthermore, Śāriputra! A great bodhisattva has five supreme powers capable of producing skillfulness in the provisions of wisdom. What are the five? A great bodhisattva possesses the power of faith and thereby accomplishes a mind of faithful understanding. They possess the power of diligence and thereby seek spiritual teachers and accomplish great learning. They possess the power of mindfulness and thereby never forget the aspiration for Bodhi. They possess the power of meditative concentration and thereby contemplate and discern the nature of impartial awakening. They possess the power of wisdom because they have long cultivated the power of great learning.

Furthermore, Śāriputra! A great bodhisattva has four additional kinds of pure śīla capable of accumulating the provisions of wisdom. What are the four? A great bodhisattva possesses the śīla of delighting in the true Dharma, the śīla of seeking the true Dharma, the śīla of contemplating the true Dharma, and the śīla of dedicating merit toward Bodhi.

– Again, Shariputra! A great bodhisattva also has four kinds of patience that can serve as skillful provisions for the merit of wisdom. What are the four?

First, when a great bodhisattva seeks the true Dharma, he skillfully and patiently endures all harsh and improper words.

Second, when a great bodhisattva seeks the true Dharma, he skillfully and patiently endures all wind, sun, cold, heat, hunger, and thirst.

Third, when a great bodhisattva seeks the true Dharma, he reverently accepts and upholds all instructions given by his two great teachers, the upadhyaya and the acharya.

Fourth, when a great bodhisattva seeks the true Dharma, he skillfully gains faith in and understanding of emptiness, signlessness, and wishlessness.

– Again, Shariputra! A great bodhisattva also has four kinds of diligence that can serve as diligent provisions for the merit of wisdom. What are the four? They are the great bodhisattva’s steadfast diligence in listening to the true Dharma, steadfast diligence in retaining the true Dharma, steadfast diligence in expounding the true Dharma, and steadfast diligence in cultivating right practice.

– Again, Shariputra! A great bodhisattva also has four kinds of meditative concentration through which he cultivates the true Dharma and which can serve as skillful provisions for the merit of wisdom. What are the four? They are that the great bodhisattva always delights in practicing the Dharma of seclusion, delights in dwelling alone amid quiet mountains and forests, always delights in seeking the superknowledges and meditative concentrations, and always diligently cultivates the vast wisdom of a Buddha.

– Again, Shariputra! A great bodhisattva also has four kinds of illumination of wisdom concerning the true Dharma that can serve as skillful provisions for the merit of wisdom. What are the four? In cultivating this illumination of wisdom, the great bodhisattva does not abide in annihilationism, does not teach eternalism, does not contradict dependent origination, and gains faith in and understanding of non-self.

– Again, Shariputra! A great bodhisattva also has four kinds of unsurpassed skillful means concerning the true Dharma that can serve as skillful provisions for the merit of wisdom. What are the four? Through cultivating prajnaparamita, the great bodhisattva accords with the world, accords with the scriptures, accords with the sublime Dharma, and accords with pure wisdom.

Again, Shariputra! A great bodhisattva can advance along four kinds of Dharma paths that can serve as skillful provisions for the merit of wisdom. What are the four? By relying upon prajnaparamita, the great bodhisattva fully cultivates the path leading to the other shore, the path of the seven factors of enlightenment, the path of the Noble Eightfold Path, and the path tending toward omniscience.

– Again, Shariputra! A great bodhisattva also has four qualities of insatiability through which he can gather skillful provisions for the merit of wisdom. What are the four? Through cultivating prajnaparamita, the great bodhisattva upholds immeasurable true Dharma and is never satisfied with hearing the Dharma, never wearies of teaching the Dharma to others, never tires of contemplating its principles and meanings, and is never satisfied with wisdom and skillful means.

– Again, Shariputra! A great bodhisattva who possesses such skillful provisions for the merit of wisdom thereby enters universally into all right practices.

– Shariputra! You should know that generosity is perfected through the provisions of wisdom; moral discipline, patience, diligence, meditative concentration, and wisdom are likewise all perfected through the provisions of wisdom. Even loving-kindness, compassion, sympathetic joy, equanimity, and all wholesome qualities are perfected through the provisions for the merit of wisdom.

– Shariputra! However many steadfast right practices a great bodhisattva initiates, they all rely upon wisdom. All right practices have wisdom as their guide. Because the great bodhisattva possesses great wisdom, those without wisdom take refuge in him, all evil maras find no opportunity against him, all Buddhas, the Tathagatas, together bestow their protection upon him, and he will enter omniscience.

These are the great bodhisattva’s skillful provisions for the merit of wisdom.

If great bodhisattvas possess both kinds of skillful provisions—merit and wisdom—you should know that it is through cultivating prajnaparamita that they acquire the efficacious power of such skillful provisions.

– Again, Shariputra! What is the great bodhisattva’s skillfulness in the foundations of mindfulness?

– Shariputra! By relying upon prajnaparamita and fully cultivating the four foundations of mindfulness, a great bodhisattva can perfect skillful means. What are the four? First, with regard to the body, he contemplates the body and cultivates the foundation of mindfulness. Second, with regard to feelings, he contemplates feelings and cultivates the foundation of mindfulness. Third, with regard to the mind, he contemplates the mind and cultivates the foundation of mindfulness. Fourth, with regard to dharmas, he contemplates dharmas and cultivates the foundation of mindfulness.

– Shariputra! When cultivating prajnaparamita, how does a great bodhisattva contemplate the body with regard to the body and cultivate the foundation of mindfulness?

– Shariputra! The bodhisattva abides contemplating the body with regard to the body and observes that this body has been fraught with faults since the beginningless past. The bodhisattva thinks: “This body arises from deluded karma, is born from causes and conditions, has no master, and is possessed by no one. It is like grasses and trees, which arise from causes and conditions, have no master, and are possessed by no one. This body is also like a house erected through the convergence of such conditions as timber, walls, and partitions. This body is likewise merely sustained through the convergence of the skandhas, ayatanas, and dhatus. Its original nature is without self or anything belonging to a self; it is neither permanent nor everlasting, does not endure, and is not an unchanging dharma. I should not now falsely cling to this body. I should exchange this impermanent body for an enduring body. The body of the Tathagata is an enduring body.

“I observe that this body is utterly false and deceptive; I must therefore bring forth the body of the Tathagata. The body of the Tathagata is the body of the dharmadhatu, the vajra body, the indestructible body, the steadfast body, and the supremely excellent body that transcends the three realms. This body of mine is defiled by immeasurable faults. I must seek to realize the body of the Tathagata, which is free from faults and defilements.”

– Shariputra! Employing the powers of awakened wisdom, that great bodhisattva observes that this body is sustained by the four great elements and is a lair of afflictions. Therefore, he thinks: “I should now offer this body in service to all sentient beings.” Why is this? Just as the four external great elements—earth, water, fire, and wind—provide innumerable kinds of resources and necessities that benefit and nurture all sentient beings, so too shall I employ this body, composed of the four great elements, through many skillful means, as objects and resources for sentient beings to use.

– Shariputra! By relying upon prajnaparamita and observing that this body has such great significance and function, although the great bodhisattva observes that the nature of this body is suffering, he does not become weary of or afraid of bodily suffering. Although he observes that the nature of this body is ultimately subject to extinction, he does not become weary of or afraid of wandering through samsara and taking birth. Although he observes that the nature of this body is non-self, he does not tire of bringing sentient beings to maturity. Although he observes that the nature of this body is quiescent cessation, he does not fall into abandoning all things for permanent quiescent cessation. Although he observes that this body is empty, signless, and secluded, he does not fall into the extreme of seclusion.

– Shariputra! With regard to this body, the great bodhisattva abides in the Dharma and contemplates the body, observing that it is neither real nor enduring. Regarding the internal body, he abides in the Dharma, contemplates the body, and sees and knows inwardly that no afflictions are admitted. Regarding the external body, he abides in the Dharma, contemplates the body, and sees and knows outwardly that he does not associate with afflictions.

– Shariputra! Having perfected the foundation of mindfulness of the body, that great bodhisattva’s body becomes pure and undefiled. He fully perfects all pure bodily karma and acquires a body adorned with pure marks. Because his body is thus adorned, devas and humans revere and look up to him.

This is called the great bodhisattva’s cultivation of prajnaparamita, whereby he contemplates the body with regard to the body and cultivates the foundation of mindfulness of the body.

– Again, Shariputra! When cultivating prajnaparamita, how does a great bodhisattva contemplate feelings with regard to feelings and cultivate the foundation of mindfulness of feelings?

– Śāriputra! A great bodhisattva reflects that all feelings are suffering. Since I now possess the power of awakened wisdom regarding these feelings, I examine them well—with knowledge, with wisdom, and with skillful means. Because that great bodhisattva possesses such excellent powers of observation, even when experiencing pleasure, at the very moment of experiencing it he gives rise to a mind of great loving-kindness toward beings in the good destinies and is not afflicted by the defilement of sensual desire; even when experiencing pain, at the very moment of experiencing it he gives rise to a mind of great compassion toward beings in the evil destinies and is not afflicted by the defilement of anger; even when experiencing neither pain nor pleasure, at the very moment of experiencing that neutral feeling he is not afflicted by the defilement of delusion.

– Śāriputra! By relying upon prajnaparamita and possessing such powers of examination, vision, and knowledge, the great bodhisattva contemplates feelings as feelings and cultivates the foundation of mindfulness. Whenever he experiences any feeling—painful, pleasant, or neither painful nor pleasant—he immediately examines it well and realizes emancipation from all feelings. Moreover, he is able to enable beings to realize the Dharma of the complete knowledge and cessation of feelings. The great bodhisattva further reflects: Because these beings are fully beset by defilements, they lack wisdom and do not know emancipation from feelings. When experiencing pleasure, they give rise to craving; when experiencing pain, they give rise to anger; and when experiencing neither pleasure nor pain, they give rise to delusion. We bodhisattvas possess wisdom, and all faults arising from feelings have already been extinguished; how could we again give rise to defilements while experiencing feelings? I must now give rise to abundant skillful means and great compassion in order to gather in beings and enable them to extinguish feelings born of contact.

– Śāriputra! For what reason are those bodhisattvas said not to regress or fall regarding feelings?

– Śāriputra! It is because their wisdom examines feelings and can give rise to happiness without giving rise to suffering. How does this wisdom examine them?

– Śāriputra! A bodhisattva examines and sees that within them there is no one who experiences, but only feeling: appropriated feeling, gathered feeling, grasped feeling, acquisitive feeling, inverted feeling, discriminated feeling, feeling arising from the defilements of views, feeling arising merely from the perception of the eye, and so forth through feeling arising from the perception of the mind; feeling arising from the perception of form, and so forth through feeling arising from the perception of dharmas; and the various feelings produced by eye-contact, and so forth through mind-contact. Whether internal dharmas or external dharmas, all feelings conditionally produced by contact—whether painful, pleasant, or neither painful nor pleasant—characterized in such ways are called feelings.

– Furthermore, Śāriputra! The Buddhas, the Tathagatas, distinguish feelings as having immeasurable characteristics. At times they speak of one feeling, namely, the single mind's discernment of its objects. Or they speak of two feelings: internal and external. Or they speak of three feelings: discernment of the past, discernment of the future, and discernment of the present. Or they speak of four feelings: the differentiated discernment of earth, water, fire, and wind. Or they speak of five feelings: the contemplation of the five skandhas. Or they speak of six feelings: discrimination among the six ayatanas. Or they speak of seven feelings: the seven stations of consciousness. Or they speak of eight feelings: the characteristics of the eight wrong expedients. Or they speak of nine feelings: the nine abodes of beings. Or they speak of ten feelings: the ten wholesome paths of karma. Thus, there are even immeasurably many kinds of feelings. As many objects as there are to be cognized, and as many modes of attention as there are, so many feelings are there. Yet the Tathagatas teach that feelings are immeasurable. Why? Because beings are immeasurable. According to each individual being, there are likewise immeasurably many feelings.

How does a great bodhisattva, abiding in feelings, contemplate feelings as feelings?

– Śāriputra! With pure wisdom and skillful means, a great bodhisattva skillfully comprehends the arising, abiding, changing, and ceasing of all the feelings of all beings, and clearly understands all the knowledge concerning the wholesome and unwholesome feelings of all beings. Contemplating in this way is called complete examination of feelings.

This is called the great bodhisattva who, while practicing prajnaparamita, contemplates feelings as feelings and cultivates the foundation of mindfulness of feelings.

– Furthermore, Śāriputra! While practicing prajnaparamita, how does a great bodhisattva contemplate mind as mind and cultivate the foundation of mindfulness of mind?

– Śāriputra! The great bodhisattva is free from erroneous mindfulness, guards and closely protects the mind, and remains apart from distraction. He observes that the mind arises and ceases, disintegrates and perishes, and does not remain from one thought-moment to the next; inwardly and outwardly, it neither abides nor moves. This is called the great bodhisattva's correct examination of mind.

– Śāriputra! The great bodhisattva further reflects: I remember when I first gave rise to the aspiration. Those states of mind arose and immediately ceased; they dispersed, changed, and disintegrated, and it cannot be known in which direction they went. I have also had immeasurably many states of mind that accumulated roots of goodness; as soon as they arose, they immediately ceased, dispersed, changed, and disintegrated, without any location. I have also had immeasurably many mental characteristics of dedication to bodhi, yet the essential characteristic of mind does not itself know how that mind could think, “I shall attain unsurpassed bodhi.” Why? Because the essence of mind cannot know mind, cannot contemplate mind, and cannot comprehend its own mind.

– Śāriputra! That great bodhisattva further reflects: If the mind aspiring to bodhi is not lost because of the mind of roots of goodness, then the mind of roots of goodness does not become confused or lost because of the mind of dedication. If the mind of dedication is not lost because of bodhi, then unsurpassed bodhi is not lost. Having examined in this way, the great bodhisattva does not fear confusion or loss, and further reflects: In this Dharma of dependent origination, cause and effect are not destroyed. Although the Dharma-nature of mind has no intrinsic nature, no function, and no controlling agent, these dharmas nevertheless arise in dependence upon causes and conditions. I must accumulate roots of goodness according to my aspiration.

Having accumulated them, he cultivates the corresponding practices and never abandons or departs from the Dharma-nature of mind.

– Furthermore, Śāriputra! What are the characteristics of accumulation therein?

– Śāriputra! The great bodhisattva examines the characteristics of accumulation as follows: The original nature of mind is like an illusion, and there is not a single dharma that can be given; yet the Dharma-nature of mind is able to give to all beings and dedicate the merit toward the accumulation of adornments for Buddha lands. This is called accumulating roots of goodness.

The original nature of mind is like a dream and its characteristics are quiescent; yet the Dharma-nature of mind is able to uphold śīla and dedicate all the merit toward the functioning of supernormal powers. This is called accumulating roots of goodness.

The original nature of mind is like a mirage and is ultimately extinguished; yet the Dharma-nature of mind is able to cultivate every delightful power of patience and dedicate the merit toward the adornment of bodhi. This is called accumulating roots of goodness.

The original nature of mind is like the moon reflected in water and is ultimately apart from the characteristic of accumulation; yet the Dharma-nature of mind gives rise to every form of right effort and dedicates the merit toward bringing immeasurable Buddha-dharmas to maturity. This is called accumulating roots of goodness.

The original nature of mind cannot be apprehended or perceived; yet the Dharma-nature of mind is able to cultivate all dhyanas, liberations, samadhis, and samapattis, and dedicate the merit toward the supreme samadhis of the Buddhas. This is called accumulating roots of goodness.

One observes that the nature of mind is originally not a material form; it is invisible, without resistance, and cannot be clearly known. Yet the Dharma-nature of mind is able to cultivate all statements of wisdom and differentiated expositions of knowledge, and dedicate the merit toward perfecting the wisdom of the Buddhas. This is called accumulating roots of goodness.

Mind has no object, does not arise, and does not originate; yet the Dharma-nature of mind is able to establish immeasurably many wholesome dharmas and embrace material forms. This is called accumulating roots of goodness.

Mind has no cause and is not produced; yet the Dharma-nature of mind is able to embrace the causal dharmas of the factors of awakening. This is called accumulating roots of goodness.

The nature of mind is far removed from the six kinds of objects and does not arise; yet the Dharma-nature of mind can bring forth the realm of bodhi and serve as a cause for the arising of mind. This is called accumulating roots of goodness.

This is called the great bodhisattva’s cultivation of mindfulness of mind, abiding in contemplation of mind according to mind with regard to all states of mind, by relying upon prajnaparamita.

Furthermore, Shariputra! Because a great bodhisattva relies upon prajnaparamita, he abides in contemplation of mind according to mind with regard to all states of mind. Seeking to attain supreme supernormal powers, he gathers and binds his mind and cultivates supernormal knowledge. Having attained supernormal powers, with a single mind he skillfully knows the characteristics of all states of mind. Having clearly known them, he expounds the Dharma in accordance with the intrinsic nature of mind.

– Shariputra! Abiding in this contemplation according to mind, the great bodhisattva uses the power of great compassion to master his own mind so as to mature sentient beings, never becoming weary.

Because the bodhisattva contemplates according to mind, he is neither subject to the exhaustion of mind nor to the cessation of mind, but abides in mind. He merely causes the mind to become separated from the bonds that perpetuate birth and death, and thus abides in mind. Moreover, through the power of the knowledge of mindfulness of all states of mind, he abides in the non-arising, non-originating nature of all dharmas, rightly determined, without falling back to the stages of the shravakas or pratyekabuddhas.

Again, through the power of that knowledge of mindfulness, he maintains the continuity of mind until all Buddha-dharmas are completely fulfilled, and in a single mind-moment, through wondrous wisdom conjoined with mind, awakens to unsurpassed bodhi. This is called the great bodhisattva’s cultivation of mindfulness of mind, contemplating mind according to mind with regard to all states of mind, by relying upon prajnaparamita.

Furthermore, Shariputra! While practicing prajnaparamita, how does a great bodhisattva cultivate mindfulness of dharmas by contemplating dharmas according to dharmas?

– Shariputra! With the sacred eye of wisdom, that great bodhisattva sees all dharmas and, until he sits at the seat of enlightenment, never becomes confused or forgetful along the way. Abiding in contemplation of dharmas according to dharmas with regard to all dharmas, that bodhisattva does not see the slightest dharma apart from emptiness, signlessness, wishlessness, non-abiding, non-arising, and non-application. Contemplating further, he does not see the slightest dharma apart from dependent origination. Because that great bodhisattva abides in such contemplation according to dharmas, he contemplates neither Dharma nor non-Dharma. What is regarded here as Dharma? The meaning of non-meaning is called the meaning of Dharma; the absence of a sentient being, a living being, or a person is the meaning of Dharma. What, moreover, is regarded as the meaning of non-Dharma? Views of a self, a sentient being, a living being, and a person are the meaning of non-Dharma. Views of annihilation, permanence, existence, and nonexistence are called non-Dharma. In brief, all dharmas may be called Dharma or may be called non-Dharma. If one clearly knows that all dharmas are empty, signless, and wishless, then all dharmas are called Dharma. If one clings to self and what belongs to self, together with views and afflictions, then all dharmas are called non-Dharma.

– Shariputra! After relying upon prajnaparamita and abiding in contemplation according to dharmas, a great bodhisattva does not see a single dharma that is not Buddha-Dharma, that is not Buddha, that is not the path, that is not liberation, or that is not emancipation. Having known that all dharmas are emancipation, that great bodhisattva further attains unobstructed great compassion and observes that all the afflictions of sentient beings arise from deluded conceptualization, knowing that the intrinsic nature of the afflictions is itself detached. Why is this? Because all afflictions converge in the definitive meaning, and there is not the slightest affliction that can be accumulated or cultivated. When contemplated accordingly, the nature of bodhi and afflictions is the nature of bodhi. Although that bodhisattva abides in mindfulness, there is nowhere he abides. Neither recollecting nor forgetting, he clearly knows the abiding place of mindfulness. Why is this? The abiding place of mindfulness is precisely the dharmadhatu. To abide in the dharmadhatu is to abide in the realm of sentient beings. To abide in the realm of sentient beings is to abide in the realm of space. Therefore, it is said that all dharmas are equal to space.

– Shariputra! Abiding in contemplation according to dharmas in this way, the great bodhisattva, because he inclines toward the Buddha-Dharma, faithfully understands that all dharmas are themselves Buddha-Dharma. Although he gives rise to the knowledge of exhaustion in this way, he does not directly realize the complete cessation of the unconditioned dharma. Although he gives rise to the knowledge of non-arising, out of compassion for sentient beings he undergoes birth while never abandoning the true reality of non-arising.

– Shariputra! Because that great bodhisattva abides in mindfulness among all dharmas, he is able to encompass all the dharmas of the two vehicles. Although, with regard to the provisional designation of all dharmas, he abides in mindfulness, that right mindfulness is neither scattered nor lost. Until the utmost limit of the future, with regard to all dharmas he cultivates mindfulness by contemplating dharmas according to dharmas. Through immeasurable expressions and teachings, he can cause all unequal objects that are spoken of to enter all Buddha-dharmas equally; he can cause the hearts of all sentient beings to rejoice; he can crush all the steadfast armies of Mara; and thereby he realizes great spontaneous wisdom.

– Shariputra! Because that great bodhisattva practices prajnaparamita, with regard to all dharmas he cultivates mindfulness by contemplating dharmas according to dharmas.