大寶積經

This is called skillfulness in the four foundations of mindfulness.

– Śāriputra! A great bodhisattva who practices prajnaparamita should cultivate skillfulness.

– Again, Śāriputra! What is a great bodhisattva’s skillfulness in the four right efforts?

– Śāriputra! Because a great bodhisattva cultivates prajnaparamita, the path has four aspects. What are the four?

First, regarding evil and unwholesome dharmas that have not yet arisen, in order to prevent them from arising, one generates aspiration and zeal, courageously strives, arouses diligent effort, gathers and sustains the mind, and abides in equanimity.

Second, regarding evil and unwholesome dharmas that have already arisen, in order to eradicate them forever, one generates aspiration and zeal, courageously strives, arouses diligent effort, gathers and sustains the mind, and abides in equanimity.

Third, regarding wholesome dharmas that have not yet arisen, in order to cause them to arise, one generates aspiration and zeal, courageously strives, arouses diligent effort, gathers and sustains the mind, and abides in equanimity.

Fourth, regarding wholesome dharmas that have already arisen, in order to preserve them without forgetting them and to cultivate them to perfection, one generates aspiration and zeal, courageously strives, arouses diligent effort, gathers and sustains the mind, and abides in equanimity.

– Śāriputra! These four aspects of the path are also called the four right victories, and they are also called the four kinds of right and diligent effort.

– Again, Śāriputra! What is the first right victory?

– Śāriputra! To say that, regarding evil and unwholesome dharmas that have not yet arisen, one generates aspiration and zeal and courageously strives so that they will not arise means attending to things in accordance with reason. To speak of arousing diligent effort means not abandoning such reasoned attention. To speak of arousing diligent effort means not abandoning such reasoned attention. To speak of gathering and sustaining the mind and abiding in equanimity means contemplating in accordance with reason. Why is this? Because through methods in accordance with reason, evil and unwholesome dharmas no longer become active.

– Śāriputra! What are called evil and unwholesome dharmas? In what sense do evil and unwholesome dharmas no longer become active?

– Śāriputra! Evil and unwholesome dharmas are those dharmas counteracted by the discipline of śīla, by samadhi, and by wisdom.

What is meant by that which is counteracted by discipline?

That which is counteracted means breaches of the precepts and those dharmas that tend toward damaging and violating śīla. These are what the sublime aggregates of discipline counteract. This is called that which is counteracted by discipline.

What is called that which is counteracted by samadhi? It is the violation of proper conduct and those dharmas that lead the mind into distraction, which are counteracted by the sublime aggregates of samadhi. This is that which is counteracted by samadhi.

What is called that which is counteracted by wisdom? It is the violation of right view and those dharmas capable of giving rise to the fetters, obstructions, and hindrances of views, which are counteracted by the sublime aggregates of wisdom. This is called that which is counteracted by wisdom.

– Śāriputra! All such dharmas are called evil and unwholesome dharmas. If there is reasoned attention that prevents these evil and unwholesome dharmas from arising, this is called the non-activity of evil and unwholesome dharmas.

This is the great bodhisattva’s first right victory.

– Again, Śāriputra! What is the path of the second right victory?

– Śāriputra! If evil and unwholesome dharmas gather in the mind without any fixed direction or place, and evil and unwholesome dharmas become active, the mind’s initial and sustained examination arises in dependence upon causes, conditions, and the objects taken as its sphere. What is meant by arising in dependence upon an objective condition? It means that a mind of greed arises because of an attractive and exquisite characteristic; a mind of anger arises because of a harmful characteristic; and a deluded mind arises because of a characteristic of ignorance. At that time, the bodhisattva abides in contemplation in accordance with reason, thinking thus: Through the characteristic of impurity, sensual desire is pacified; through the characteristic of loving-kindness and compassion, anger and hostility are pacified; and through the characteristic of dependent arising, delusion is pacified. Although these afflictions are forever eradicated through reasoned attention, it is only through provisional designation and verbal expression that this is called pacification. As for true pacification, nothing else whatsoever can be apprehended; it is solely the equal nature of cessation. Directly contemplating all dharmas in this way is called right victory. This is the great bodhisattva’s second right victory.

Again, Śāriputra! What is the path of the third right victory?

– Śāriputra! Concerning the meaning of wholesome dharmas, the words and phrases are immeasurable. Why is this? Because a great bodhisattva must accumulate immeasurable wholesome dharmas; therefore, the words and phrases are immeasurable.

– Śāriputra! You should know that all a bodhisattva’s roots of virtue have aspiration and zeal as their foundation, and that through diligent effort one can accumulate all roots of virtue. Why is this? Because, through being gathered, sustained, and established by this dharma, all roots of virtue are brought to perfection. This is called the great bodhisattva’s path of the third right victory.

– Again, Śāriputra! What is the path of the fourth right victory?

– Śāriputra! You should know that its meaning is dedication toward unsurpassed bodhi. Why is this? Because through dedication, whatever roots of virtue one possesses will never be lost. Why is this? Because a great bodhisattva does not generate the aspiration in reliance upon the three realms.

– Śāriputra! Since great bodhisattvas cultivate roots of virtue without relying upon the three realms and further dedicate them toward omniscience, you should know that whatever roots of virtue they possess are ultimately inexhaustible. This is called the great bodhisattva’s path of the fourth right victory.

– Śāriputra! Because a great bodhisattva practices prajnaparamita, the bodhisattva diligently cultivates skillfulness in these four factors of the path.

– Again, Śāriputra! What is a great bodhisattva’s great skillfulness in the five faculties?

What are the five? They are the faculty of faith, the faculty of diligent effort, the faculty of mindfulness, the faculty of samadhi, and the faculty of wisdom. What is a great bodhisattva’s faculty of faith?

– Śāriputra! A great bodhisattva has faith in four dharmas:

First, the bodhisattva has faith that within samsara there is such a thing as worldly right view. Because of this faith, the great bodhisattva relies upon the results of karma and never intentionally creates evil karma, even at the cost of life.

Second, the bodhisattva has faith in the practices of bodhisattvas. Because of this faith, the great bodhisattva cultivates right conduct and never gives rise to the thought of delighting in realization through the two vehicles.

Third, the bodhisattva has faith in such exceedingly profound dependent arising, which embodies the definitive meaning of ultimate truth: all dharmas are without self and without a sentient being, are merely provisionally established through verbal expression, and bear only the characteristics of emptiness, signlessness, and wishlessness. Because of this faith, views that grasp at sentient beings and the various afflictions no longer increase.

Fourth, the bodhisattva has faith in the powers, the fearlessnesses, and all the Buddha-dharmas. Having gained such faith, the bodhisattva abandons doubt and cultivates all the Buddha-dharmas that there are.

Such faith is called the great bodhisattva’s faculty of faith.

– Śāriputra! What is a great bodhisattva’s faculty of diligent effort? It is that the dharmas in which the bodhisattva has faith are brought forth through diligent effort; taking this dharma itself is what is called the faculty of diligent effort.

– Śāriputra! What is a great bodhisattva’s faculty of mindfulness? It is that, after dharmas have been accumulated through the power of diligent effort, they are not lost through the power of the faculty of mindfulness; taking this dharma itself constitutes the faculty of mindfulness.

– Śāriputra! What is a great bodhisattva’s faculty of samadhi? It is that those dharmas, having not been lost through the power of the faculty of mindfulness, are focused upon a single objective condition through the power of the faculty of samadhi; taking this dharma itself is what is called the faculty of samadhi.

– Śāriputra! What is a great bodhisattva’s faculty of wisdom? It is that those dharmas, having been gathered upon a single objective condition through the power of the faculty of samadhi, are thoroughly seen and clearly understood through the power of the faculty of wisdom; therefore, it is called the faculty of wisdom.

– Śāriputra! A great bodhisattva who possesses these five dominant faculties, continuously and without interruption cultivates right conduct, can swiftly perfect all the Buddha-dharmas, and can also swiftly enter the power of the eye and receive a prediction.

– Śāriputra! It is like a non-Buddhist seer who possesses the five superknowledges: if, within the womb, the male or female form has not yet arisen, the seer will never make a prediction concerning that being.

In the same way, if bodhisattvas have not yet fully accomplished these five dominant faculties continuously and without interruption, the Tathagata will never bestow a prediction upon them.

– Śāriputra! Such characteristics are called the fivefold skillful means of the path of a great bodhisattva. Because great bodhisattvas wish to cultivate prajnaparamita, they are able to cultivate such fivefold skillful means of the path.

– Furthermore, Śāriputra! The skillful means of the path of a great bodhisattva also comprise five factors: the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.

What is called the power of faith of a great bodhisattva? These bodhisattvas possess pure resolute understanding and decisive, firm, indestructible faith that cannot be subdued. Suppose an evil Māra were to assume the appearance of a Buddha and come before a bodhisattva to create obstacles, seeking to make the bodhisattva abandon and take no delight in right knowledge and supreme liberation, and Māra were further to say that this Dharma was not the true teaching of the Buddha.

– Śāriputra! Even if the nature of the four great elements were to transform into one another, it could never cause a bodhisattva who has perfected the power of faith and resolute understanding to be deluded by Māra or cause that power of faith to be shaken. This is called the power of faith of a great bodhisattva.

– Furthermore, Śāriputra! What is the power of diligence of a great bodhisattva?

– Śāriputra! A great bodhisattva arouses diligent effort and skillfully cultivates all wholesome dharmas, thereby acquiring the power of firm and steadfast preservation. Through this power, so long as the work to be done has not reached its culmination, no deva or worldly being whatsoever can dislodge the bodhisattva's power of steadfast preservation or cause the bodhisattva to depart from the original ground. This is called the power of diligence of a great bodhisattva.

– Furthermore, Śāriputra! What is the power of mindfulness of a great bodhisattva?

– Śāriputra! Through abiding mindfully in these dharmas, great bodhisattvas cause their minds to abide securely, so that nothing can displace or scatter them. Sustained by the power of mindfulness, these great bodhisattvas can overcome all afflictions, and nothing can subdue that mindfulness. This is called the power of mindfulness of a great bodhisattva.

– Furthermore, Śāriputra! What is called the power of concentration of a great bodhisattva?

– Śāriputra! Bodhisattvas abide in detachment through the factors of dhyāna. Although they contemplate all sounds, the verbal activities of the various paths, and the sounds of letters and words, they are nevertheless able to avoid obstructing the first dhyāna. Although these bodhisattvas apply examination and investigation to all such wholesome dharmas and seek immeasurable dharmas, they are nevertheless able to avoid obstructing the second dhyāna. Although these bodhisattvas abide in the joy that has arisen, they are nevertheless able to avoid obstructing the third dhyāna. Although, in order to bring all sentient beings to maturity, these bodhisattvas embrace the true Dharma and do not abide in equanimity, they are nevertheless able to avoid obstructing the fourth dhyāna. Abiding in these four kinds of meditative concentration, bodhisattvas cannot be subdued by any dharma that opposes meditative concentration. Although they abide unwaveringly in right concentration, they do not take birth under the influence of that concentration. This is called the power of concentration of a great bodhisattva.

Furthermore, Śāriputra! What is the power of wisdom of a great bodhisattva?

– Śāriputra! This power of wisdom is firm and difficult to shake. Nothing worldly or supramundane can subdue this power of wisdom. Wherever bodhisattvas are born, life after life, they know directly and clearly, without instruction from a teacher, even all the right practices, crafts, and worldly skills that are difficult to perform and difficult to understand.

Moreover, with regard to supramundane dharmas—those capable of delivering the worlds—great bodhisattvas, through the power of wisdom, are able to embrace them all and cannot be subdued by any worldly being, deva, or human. This is called the power of wisdom of a great bodhisattva.

Such characteristics are called the fivefold skillful means of the path of a great bodhisattva.

– Śāriputra! Because bodhisattvas wish to cultivate prajnaparamita, they diligently cultivate such fivefold skillful means of the path.

– Furthermore, Śāriputra! Great bodhisattvas also possess the seven factors of awakening: the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of diligence, the awakening factor of joy, the awakening factor of tranquility, the awakening factor of concentration, and the awakening factor of equanimity.

What is the awakening factor of mindfulness of a great bodhisattva? Relying upon the power of right mindfulness, bodhisattvas accordingly awaken to dharmas, contemplate dharmas, investigate dharmas, clearly understand dharmas, discern dharmas, and examine dharmas. Through the power of right mindfulness, bodhisattvas accordingly awaken to the essential characteristics of dharmas.

– Śāriputra! What is called the wisdom that fully comprehends the essential characteristics of all dharmas? Through the power of concentration, one examines and cultivates the emptiness of their essential characteristics. When bodhisattvas penetrate the emptiness of essential characteristics, this is called the awakening factor of mindfulness.

What is called the awakening factor of investigation of dharmas? It is the bodhisattva's discerning wisdom regarding the eighty-four thousand Dharma treasuries. In accordance with those Dharma treasuries, they should discern as follows: definitive meaning is discerned by reference to provisional meaning; provisional meaning is discerned by reference to conventional meaning; conventional meaning is discerned by reference to ultimate meaning; ultimate meaning is discerned by reference to provisional designation; and provisional designation is discerned through supreme decisive analysis. This supreme decisive analysis is called discernment. When bodhisattvas perfect such discernment, it is called the awakening factor of investigation of dharmas.

– Furthermore, Śāriputra! What is called the awakening factor of diligence of a great bodhisattva?

– Śāriputra! With respect to the wisdom of mindfulness, investigation, diligence, joy, tranquility, concentration, and equanimity, great bodhisattvas embrace joyful strength and heroic vigor. Their aspiration does not diminish or retreat; they strive diligently and do not abandon wholesome dharmas, arousing right effort for the direct realization of the path. When bodhisattvas perfect such contemplation and right effort, this is called the awakening factor of diligence. Furthermore, Śāriputra! What is called the awakening factor of joy of a great bodhisattva?

Because bodhisattvas give rise to joy in the Dharma, they delight in the Dharma. Because they delight in the Dharma, their minds do not sink into torpor. Because their minds do not sink into torpor, pure joy arises. Because their joy is pure, body and mind become peaceful and secure, free from afflictions. This is called the awakening factor of joy.

– Furthermore, Śāriputra! What is the awakening factor of tranquility of a great bodhisattva?

Through bodily tranquility, bodhisattvas attain mental tranquility. Through mental tranquility, they put an end to afflictions and become free from all hindrances. Their minds then abide upon the object of contemplation and enter the various right concentrations. When bodhisattvas perfect this Dharma, it is called the awakening factor of tranquility.

– Furthermore, Śāriputra! What is called the awakening factor of samādhi of a great bodhisattva?

With a concentrated mind, bodhisattvas awaken and abide in the Dharma, rather than with an unconcentrated mind. Why is this? If the mind is concentrated when awakening through wisdom to dharmas, it never gives rise to wrong notions, entangling hindrances, craving, views, and so forth. Abiding exclusively in the equality of the true nature of dharmas, the concentrated mind enters and awakens to the equality of the nature of all dharmas. When bodhisattvas perfect this, it is called the awakening factor of concentration.

– Furthermore, Śāriputra! What is called the awakening factor of equanimity of a great bodhisattva?

Bodhisattvas are able to accord with the joy and delight of the Dharma without attachment in their minds. Therefore, their minds do not grasp worldly dharmas. Neither elevated nor dejected, they abide unmoving, without elation or aversion, without love or anger, and are solely able to accord with and cultivate the noble path. This is called the bodhisattva's awakening factor of equanimity.

– Śāriputra! Great bodhisattvas who wish to attain penetrating skill regarding these awakening factors delight in cultivating prajnaparamita and diligently cultivate skill in the factors of awakening.

– Furthermore, Śāriputra! Great bodhisattvas possess the eight factors of the noble path: right view, right intention, right speech, right action, right livelihood, right diligence, right mindfulness, and right samādhi.

What is called the right view of a bodhisattva? It is the supramundane view of the noble sages. That view does not arise as a view of self, does not arise as a view of a sentient being, does not arise as a view of a living being, does not arise as a view of reality, does not arise as a view of annihilation, does not arise as a view of permanence, does not arise as a view of existence, does not arise as a view of nonexistence, does not arise as a view of wholesomeness, does not arise as a view of unwholesomeness, and does not arise even as a view of nirvana.

– Śāriputra! If a bodhisattva abandons those views, this is called a bodhisattva’s right view.

– Again, Śāriputra! What is called a bodhisattva’s right thought?

– Śāriputra! A bodhisattva never gives rise to thoughts that can arouse all the afflictions of greed, anger, delusion, and so forth. The bodhisattva constantly gives rise to thoughts that can develop the aggregates of merit comprising moral discipline, samadhi, wisdom, liberation, the knowledge and vision of liberation, and so forth. This is called a great bodhisattva’s right thought.

– Again, Śāriputra! What is a bodhisattva’s right speech?

– Śāriputra! A bodhisattva’s speech neither harms oneself nor harms others, and does not provoke disputes with sentient beings. Because, through perfecting such speech, the bodhisattva can enter and realize the noble path, it is called a bodhisattva’s right speech.

– Again, Śāriputra! What is a great bodhisattva’s right action?

– Śāriputra! Bodhisattvas never perform dark deeds that bring dark results. As for deeds that bring pure and wholesome results, and deeds that can bring all karma to an end, bodhisattvas skillfully initiate them and make them their own undertaking. Relying upon such deeds, bodhisattvas skillfully cultivate impartial action. This is called a bodhisattva’s right action.

– Again, Śāriputra! What is called a great bodhisattva’s right livelihood?

– Śāriputra! Among the noble assembly to which they belong, bodhisattvas possess the merits of the dhuta practices. They do not seek gain through flattery or obtain it through deceit. By nature they are unconcerned with soliciting alms, easily contented and easily supported. They reverently observe and practice the disciplinary rules without indolence. They do not envy the gains of others and know moderation regarding their own gains. Even toward what the Buddha has permitted, they remain free from excessive attachment, constantly maintain purity, and preserve the practice of right livelihood. This is called a bodhisattva’s right livelihood.

Again, Śāriputra! What is a great bodhisattva’s right effort?

– Śāriputra! Bodhisattvas take no delight in exertion that gives rise to wrong paths or to the afflictions of greed, anger, delusion, and so forth. They delight in studying and cultivating the right endeavors contained within the noble truths, which lead into the noble path, can bring one to nirvana, and give rise to right conduct; toward these they arouse diligent effort. This is called a bodhisattva’s right effort.

– Again, Śāriputra! What is a great bodhisattva’s right mindfulness?

– Śāriputra! There are exceedingly wholesome states of mindfulness that are not inferior; they render the wholesome mind upright and free from distortion, enable one to contemplate the faults and perils of samsara, and can serve as the path leading to great nirvana. If bodhisattvas continually maintain these states of mindfulness so that they do not forget or lose the noble path, this is called a bodhisattva’s right mindfulness.

– Again, Śāriputra! What is a great bodhisattva’s right samadhi?

– Śāriputra! Samadhi means that, abiding in the equality of right certainty, one abides in the equality of all dharmas. Having established themselves in this samadhi, bodhisattvas enter right certainty because they wish to liberate all sentient beings. This right concentration is the inexhaustible path proclaimed and revealed by the Buddhas of the three times so that bodhisattvas may realize direct insight. This is called a great bodhisattva’s right concentration.

– Śāriputra! These are called the eight factors of the noble path of a great bodhisattva. Great bodhisattvas who wish to practice prajnaparamita should diligently cultivate the eight factors of the noble path in this way.

– Again, Śāriputra! Because great bodhisattvas practice prajnaparamita, they should train in skillfulness concerning the path. This skillfulness concerning the path is also of two kinds: shamatha and vipashyana.

What is called the path of shamatha?

– Śāriputra! Bodhisattvas keep their minds peaceful, utterly tranquil, and supremely serene, without distraction. Their faculties are calm; they are neither restless nor agitated, neither torpid nor dull. Peaceful and inwardly composed, they are free from deceit and crookedness, disciplined, diligent, and capable. They delight in dwelling alone, apart from clamor, and cherish the practice of seclusion. Their bodies are unstained by sensory objects, and their minds are undisturbed. Applying the mind to contemplation through the gateway of tranquility, they abandon sensual desires and entertain no expectations. They remain far removed from great cravings and delight in contentment. Their right livelihood is pure, their right conduct perfect. They carefully maintain dignified deportment, know the proper time and measure, and are easily supported and easily satisfied. Knowing moderation well, they constantly delight in contemplation and observation, being neither arrogant nor abject. By nature they are patient and can endure harsh and abusive speech. Through the gateway of concordant practice, they arouse the resolve to abide in serenity. They delight in dwelling in quiet and unoccupied places. Regarding the stages of meditative concentration, they direct the mind and maintain mindful attention. They generate great loving-kindness, bring forth great compassion, abide in great sympathetic joy, and cultivate great equanimity. Beginning with the first dhyana and proceeding through the eight meditative attainments, they enter and realize them in sequence. This is called a bodhisattva’s path of shamatha.

– Śāriputra! There are also immeasurable right practices of shamatha. When bodhisattvas skillfully enter the provisions for those right practices, this too is called a bodhisattva’s path of shamatha.

– Again, Śāriputra! What is called the path of vipashyana?

– Śāriputra! Bodhisattvas cultivate the noble path within the aspect of wondrous wisdom. Regarding all dharmas, bodhisattvas give rise to the contemplative wisdom of nonaction. They also give rise to the contemplative wisdom that there is no self, no sentient being, no living being, and no person. Regarding the skandhas, they give rise to the contemplative wisdom of dharmas. Regarding the dhatus, they give rise to the contemplative wisdom of the dharma-dhatu. Regarding the ayatanas, they give rise to the contemplative wisdom of emptiness. Regarding the faculties of vision, they give rise to the contemplative wisdom of clear illumination. Regarding dependent origination, they give rise to the contemplative wisdom of noncontradiction. Regarding attachment to views, they give rise to the contemplative wisdom of detachment. Regarding causes and effects, they give rise to the contemplative wisdom of karmic results. Regarding the fruit to be attained, they give rise to the contemplative wisdom of realization. Regarding the right certainty to be entered, they give rise to the contemplative wisdom of entry.

– Śāriputra! Vipashyana means giving rise, regarding all dharmas, to vision in accordance with reality, true vision, unchanging vision, the vision of emptiness, the vision of signlessness, and the vision of wishlessness.

– Śāriputra! Vipashyana is contemplation neither on account of the existence of causes nor on account of causes; it is contemplation neither on account of arising, abiding, and cessation, nor on account of any attainment through causes. Why is this? Because great bodhisattvas see nothing whatsoever in those causes, yet they contemplate seeing through not seeing and not seeing through seeing.

– Śāriputra! If great bodhisattvas contemplate in this way, this is called contemplation in accordance with reality and true contemplation; it is also called attaining skillful means in vipashyana.

– Śāriputra! Although great bodhisattvas give rise to such contemplative understanding within this contemplation, they do not fall into inactivity, nor do they abandon the preparatory practices of wholesome roots. This is called a great bodhisattva’s vipashyana.

– Śāriputra! Because great bodhisattvas wish to practice prajnaparamita, they should diligently cultivate the skillful methods of the paths of shamatha and vipashyana.

Moreover, Sariputra! Such is the cultivation of the bodhimanda by a great bodhisattva. To state it briefly, there is only one skillful path of approach.

That is, a great bodhisattva stands alone among the great assembly, unequaled and unaided by companions. In order to realize unsurpassed perfect enlightenment, through the power of his own pure aspiration, resolve, and vigorous effort, he dons the firm armor. Why is this?

Because a great bodhisattva does not attain awakening through another and does not depend upon another. Relying upon his own strength, he gives rise to the thought: “Among all sentient beings, no one else can wear this armor; I alone shall wear it. This armor has never been worn by any noble sage who has newly formed the resolve, nor by any bodhisattva who has not yet become established in the right position; now I alone shall wear it.”

The bodhisattva further thinks: “Now that I am thus equipped, shall I allow the perfection of generosity to master and deliver me? Rather, I must master and bring that generosity to perfection. Shall I allow the perfections of moral discipline, patience, vigor, meditative concentration, and prajna to master and deliver me? Rather, I must master and bring those perfections of moral discipline, patience, vigor, meditative concentration, and prajna to completion.”

The great bodhisattva further thinks: “Shall I now allow the paramitas to arouse me? Rather, I must arouse the paramitas. Indeed, all roots of goodness shall arise through me; I shall not allow the roots of goodness to arouse me.” If great bodhisattvas, with regard to this Dharma, rely upon no companion and are able through their own strength to establish the resolve, “I alone am unequaled. I shall sit upon the firm and supreme vajra seat, vanquish the armies of Mara through my own power, and realize unsurpassed perfect enlightenment through wisdom conjoined with a single moment of thought,” this is the skillful path of approach.

– Sariputra! If a great bodhisattva gives rise to such resolute aspiration and skillfully contemplates in this way, this is called a great bodhisattva’s giving rise to the one skillful path of approach.

– Sariputra! Because a great bodhisattva wishes to cultivate the practice of the prajnaparamita, he trains in and advances along this one skillful path of approach.

– Sariputra! Great bodhisattvas who rely upon the prajnaparamita to cultivate dependent origination reflect thus in a secluded chamber: “From what source does this great mass of sheer suffering in the world accumulate and arise?” They then know for themselves that because unwise attention accumulates and arises, ignorance accumulates and arises; because ignorance accumulates and arises, formations accumulate and arise; because formations accumulate and arise, consciousnesses accumulate and arise; because consciousness accumulates and arises, name-and-form accumulates and arises; because name-and-form accumulates and arises, the six ayatanas accumulate and arise; because the six ayatanas accumulate and arise, contacts accumulate and arise; because contact accumulates and arises, feelings accumulate and arise; because feeling accumulates and arises, cravings accumulate and arise; because craving accumulates and arises, graspings accumulate and arise; because grasping accumulates and arises, states of existence accumulate and arise; because existence accumulates and arises, birth accumulates and arises; and because birth accumulates and arises, aging and death, sorrow, lamentation, pain, distress, and affliction all accumulate and arise.

– Sariputra! The great bodhisattva further thinks: “Although these dharmas accumulate and arise in this manner, they are without an agent, without activity, and without a sovereign. Among these dharmas, the ten wholesome actions serve as causes, imperturbability serves as a cause, and nirvana serves as a cause. Although these dharmas arise through conditions, they likewise have no sovereign. As for sentient beings, inferior faculties serve as causes, middling faculties serve as causes, superior faculties serve as causes, and various karmas serve as causes; yet the cycling of cause and effect also has no sovereign.”

– Sariputra! The great bodhisattva clearly knows that all such dharmas accumulate and arise through the conjunction of causes and conditions. This is called skillfulness in dependent origination.

– Sariputra! The great bodhisattva further thinks: “Through the cessation of what do these dharmas cease?” He then knows for himself that through the cessation of unwise attention, ignorance ceases; through the cessation of ignorance, formations cease; through the cessation of formations, consciousnesses cease; and so forth, until through the cessation of birth, aging and death, sorrow and lamentation, and the great mass of sheer suffering cease. Wisdom that knows in this manner is called skillfulness in dependent origination.

– Sariputra! The great bodhisattva further thinks: “Through reliance upon the true Dharma, upon conditions, and upon their conjunction, wholesome dharmas can be cultivated. Since those wholesome dharmas rely upon conjunction and upon various conditions, they do not rely upon a self, nor do they rely upon a sentient being, a living being, or a person. Thus, those wholesome dharmas are immeasurable.” Contemplating in accordance with reality in this way is called skillfulness in dependent origination.

– Sariputra! The great bodhisattva further contemplates that all Buddha-dharmas bear the characteristic of bodhi and the characteristic of arising through conditions, and he contemplates that all dependently originated phenomena bear the characteristic of complete cessation. Because he is able to contemplate while not abandoning sentient beings, he does not enter ultimate quiescent cessation. This too is called skillfulness in dependent origination.

– Sariputra! Because great bodhisattvas wish to cultivate the prajnaparamita, they train in skillfulness in dependent origination in this manner.

– Moreover, Sariputra! What is a great bodhisattva’s skillfulness regarding all dharmas?

– Sariputra! Through cultivating the prajnaparamita, a great bodhisattva comprehensively encompasses all conditioned and unconditioned dharmas. The great bodhisattva should cultivate skillfulness regarding all these dharmas.

– Sariputra! What is a bodhisattva’s skillfulness regarding the conditioned? It consists of excellent and wholesome bodily conduct, excellent and wholesome verbal conduct, and excellent and wholesome mental conduct. This is called skillfulness regarding the conditioned.

What is skillfulness regarding the unconditioned? It is to dedicate those skillful and wholesome activities of body, speech, and mind to ultimate, unconditioned bodhi; to dedicate them to the wondrous contemplation of unconditioned bodhi; and further to dedicate them to omniscience. This is called skillfulness regarding the unconditioned.

– Moreover, Sariputra! A great bodhisattva’s skillfulness regarding the conditioned consists of accumulating the five paramitas: generosity, moral discipline, patience, vigor, and meditative concentration. Through the unconditioned wisdom of the prajnaparamita, those five paramitas cannot overwhelm or destroy this wondrous wisdom. Moreover, through the ability to accumulate the paramitas—the provisions of wholesome dharmas for the paramitas—he develops undefiled faith and understanding in unsurpassed perfect enlightenment and dedicates them to omniscience. This is called skillfulness regarding the unconditioned.

– Moreover, Sariputra! A great bodhisattva’s skillfulness regarding the conditioned consists of illuminating sentient beings with unobstructed light and embracing sentient beings by means of the four methods of attraction. This is called skillfulness regarding the conditioned. If he contemplates that all dharmas are without self, without sentient being, without appropriation, and without attachment; skillfully employs the four methods of attraction; delights in and accepts the wisdom that contemplates the unconditioned; and dedicates it to omniscience, this is called skillfulness regarding the unconditioned.

Moreover, Sariputra! A great bodhisattva’s skillfulness regarding the conditioned is that he does not sever the bonds that enable the continuity of birth and death, yet he completely severs the afflictions that perpetuate birth and death. He spontaneously maintains the bonds of characteristics and the bonds of bodhi, while one portion of the bonds no longer becomes active. This is called skillfulness regarding the conditioned. If he further cultivates the dharmas of right wisdom—emptiness, signlessness, wishlessness, non-action, and non-arising—and, through skillful direct contemplation of unsurpassed perfect enlightenment, personally realizes the unconditioned Dharma without depending upon external conditions, this is called skillfulness regarding the unconditioned.

– Moreover, Sariputra! A great bodhisattva’s skillfulness regarding the conditioned is that great bodhisattvas journey within the three realms without being defiled by the three realms. Although a great bodhisattva fully comprehends all dharmas of liberation from the three realms, he does not fall into the realm of liberation. This is called skillfulness regarding the unconditioned.

– Sariputra! A great bodhisattva’s skillfulness regarding all dharmas is called omniscience.

If a great bodhisattva perfectly realizes and enters omniscience, his wisdom is skillful at all times. This is called skillfulness regarding all dharmas.

– Sariputra! Because a great bodhisattva wishes to cultivate the prajnaparamita, he trains in skillfulness regarding all dharmas in this manner.

– Sariputra! Relying upon the Bodhisattva Treasury, and because he wishes to cultivate the prajnaparamita, a great bodhisattva relies upon skillful discriminative wisdom to comprehend and cultivate these ten kinds of skillfulness.

Moreover, Sariputra! What is called a great bodhisattva’s wondrous wisdom? What is the meaning of paramita?

– O Sariputra! Wisdom that clearly comprehends all wholesome dharmas is the wisdom of direct vision, because it accords with and penetrates all dharmas. It is the wisdom of true measure, because it penetrates all dharmas as they truly are. It is penetrating wisdom, because wherever it sees the defiled dharmas, they present no obstruction. It is wisdom free from aspiration, because it is far removed from all desirous seeking. It is the wisdom of peace and joy, because it completely ends all afflictive torment. It is joyful wisdom, because the joy and bliss arising from Dharma never cease. It is wisdom that serves as a refuge, because it directly perceives wisdom in all meanings. It is establishing wisdom, because it establishes all dharmas belonging to the factors of awakening. It is wisdom that realizes the marks, because, in accordance with the vehicle cultivated, it realizes the fruit of the path. It is wisdom that understands the marks, because it skillfully illuminates the nature of that wisdom. It is wisdom that ferries across, because it delivers beings from all violent currents. It is wisdom that enters, because it can enter the true nature of dharmas, which is unborn. It is exhortative wisdom, because it inspires the arising of all wholesome dharmas. It is purifying wisdom, because it is far removed from the defilement of the afflictions. It is supreme wisdom, because it ascends to the summit of all dharmas. It is subtle and wondrous wisdom, because through natural wisdom it awakens to dharmas in accordance with their nature. It is wisdom free from conditioned activity, because it is no longer mingled with the defiled dharmas of the three realms. It is embracing wisdom, because it is embraced by the sages and noble ones. It is wisdom that severs aspiration, because it eliminates all discriminative marks. It is wisdom that casts off heedlessness, because it is far removed from all the black darkness of delusion. It is skillful-means wisdom, because it abides in the attainments of all the stages of the masters of yoga. It is wisdom that sets forth, because it will abide upon the path of all right knowledge. It is illuminating wisdom, because it destroys every blinding veil of darkness and the violent current of ignorance. It is wisdom that bestows eyes, because it guides and opens the way for all as does a radiant countenance. It is undefiled wisdom, because the wisdom-eye transcends the paths of erroneous quiescence. It is wisdom of ultimate meaning, because it clearly illuminates that great noble truth. It is non-discriminating wisdom, because it is well-tamed and harmonious. It is luminous wisdom, because it is the gateway to all forms of knowledge. It is inexhaustible wisdom, because it accompanies and illuminates everywhere. It is imperishable wisdom, because its vision is always vast. It is the wisdom of the path of liberation, because it completely ends all grasping. It is wisdom that does not dwell together, because it does not dwell together with any affliction or obstructive dharma.

– O Sariputra! The Buddha has now spoken only briefly of these characteristics of wisdom. You should know that great bodhisattvas possess immeasurable and boundless wisdom. Why is this? As many mental activities as all sentient beings possess, so many are the activities of wisdom and knowledge possessed by great bodhisattvas. As many inclinations and understandings as all sentient beings possess, so many are the contemplations of wisdom possessed by great bodhisattvas. As many afflictions as all sentient beings possess, so great and extensive is the wisdom possessed by great bodhisattvas. As many modes of comprehensive knowledge as all sravakas, pratyekabuddhas, and perfectly awakened ones possess, so many are the domains in which the wisdom of great bodhisattvas operates.

– O Sariputra! In all such domains of wisdom, great bodhisattvas diligently cultivate and train. This is called the wondrous wisdom of a great bodhisattva.

– Furthermore, O Sariputra, what is called the meaning of paramita?

– O Sariputra! Up to and including reaching the other shore of all subtle and wholesome dharmas that can be known—all these should be understood as the meaning of paramita.

– O Sariputra! All the expressions of wisdom extensively explained above should be understood as the meaning of paramita.

The meaning of great bodhisattvas perfectly cultivating the distinctions of meaning should be understood as the meaning of paramita.

The meaning of the perfection of knowledge of all modes is the meaning of paramita.

The meaning of non-attachment to all conditioned and unconditioned dharmas is the meaning of paramita.

The meaning of skillfully awakening to the grave faults of immeasurable birth and death is the meaning of paramita.

The meaning of awakening those who are not awakened to all dharmas is the meaning of paramita.

The ability to reveal the inexhaustible meaning of the treasury of Dharma jewels is the meaning of paramita.

The meaning of perfect, unobstructed liberation is the meaning of paramita.

Awakening to the equal meaning of generosity, morality, patience, vigor, meditation, and wisdom is the meaning of paramita.

The meaning of supreme skill in decisive discernment is the meaning of paramita.

The meaning of coursing throughout the realm of sentient beings is the meaning of paramita.

The meaning of perfecting the patient acceptance of the unborn nature of dharmas is the meaning of paramita.

The meaning of ultimately perfecting the stage of non-retrogression is the meaning of paramita.

The meaning of purifying and cultivating the Buddha lands is the meaning of paramita.

The meaning of bringing all sentient beings to maturity is the meaning of paramita.

The meaning of proceeding to the place of awakening and ascending the seat of bodhi is the meaning of paramita.

The meaning of ultimately subduing all the armies of Mara is the meaning of paramita.

The meaning of perfectly fulfilling all Buddha-dharmas is the meaning of paramita.

The meaning of rightly abiding in the distinct Dharma gateways of the bodhisattva treasury is the meaning of paramita.

– O Sariputra! Having rightly cultivated and awakened to the subtle and wondrous Dharma gateway of the bodhisattva treasury, one attains, as the Buddha has taught, the ultimate consummation of all paramitas.

– Furthermore, O Sariputra! If good men or good women who abide in the Mahayana seek the subtle and wondrous Dharma gateway of the bodhisattva treasury, they should receive and retain it, read and recite it, penetrate its meaning and principles, and teach it to others. Why is this? If anyone listens with reverence to the Sutra of the Bodhisattva Treasury, receives and retains it, reads and recites it, penetrates its meaning and principles, and teaches it to others, that person will certainly obtain ten kinds of praiseworthy merits and benefits. What are the ten?

First, wherever they are born, they will attain ultimate mastery of all subtle and wondrous crafts and occupations.

Second, wherever they are born, they will belong to a distinguished family of high standing and renown in that age.

Third, wherever they are born, they will possess great dignity, authority, and sovereign power.

Fourth, whatever they say, everyone will trust, accept, hear, and follow.

Fifth, wherever they are born, they will attain great wealth and nobility.

Sixth, wherever they are born, devas and humans will always honor and cherish them.

Seventh, if born among humans, they will become a Wheel-Turning King and attain great sovereignty.

Eighth, if born in the heavens, they will always become Sakra, Lord of the Devas.

Ninth, if born in the form realm, they will become a Great Brahma King.

Tenth, wherever they are born, they will never be separated from the mind of bodhi.

– Furthermore, O Sariputra! Those good men or good women will obtain another ten kinds of praiseworthy merits and benefits. What are the ten?

First, they will not become confused by the false doctrines and treatises of non-Buddhist paths.

Second, they will not give rise to the view of a self.

Third, they will not hold the view of a sentient being.

Fourth, they will not hold the view of a living being.

Fifth, they will not hold the view of a person.

Sixth, they will not give rise to the view of annihilationism.

Seventh, they will not give rise to the view of eternalism.

Eighth, their minds will have no concern for any worldly affair.

Ninth, they will constantly give rise to the supreme aspiration and delight in leaving the household life.

Tenth, whenever they hear scriptures, they will quickly receive and retain them and awaken to their profound meaning.

Furthermore, O Sariputra! Those who receive and retain, and even teach, this Sutra of the Bodhisattva Treasury will also obtain ten kinds of praiseworthy merits and benefits. What are the ten?

First, they will accomplish right mindfulness.

Second, they will accomplish right awakening.

Third, they will accomplish right direction.

Fourth, they will accomplish courageous resolve.

Fifth, they will accomplish right wisdom.

Sixth, they will become fully free from obstacles and difficulties.

Seventh, they will remember events from former lives.

Eighth, by nature their greed and desire will be slight, not intense or abundant, and they will not be disturbed, afflicted, or tormented by severe greed.

Ninth, by nature their anger will be slight, not intense or abundant, and they will not be disturbed, afflicted, or tormented by severe anger.

Tenth, by nature their delusion will be slight, not intense or abundant, and they will not be disturbed, afflicted, or tormented by severe delusion.

– Furthermore, O Sariputra! Those people will also obtain ten meritorious benefits. What are the ten?

First, they will accomplish swift wisdom.

Second, they will accomplish eloquent and versatile wisdom.

Third, they will accomplish keen and incisive wisdom.

Fourth, they will accomplish rapidly advancing wisdom.

Fifth, they will accomplish vast and extensive wisdom.

Sixth, they will accomplish extremely profound wisdom.

Seventh, they will accomplish penetrating wisdom.

Eighth, they will accomplish unattached wisdom.

Nine: They constantly behold the Tathagatas present before them and praise the Buddhas with beautiful words.

Ten: They skillfully question the Buddha in accordance with principle, and are also able to explain doubts in accordance with principle.

Furthermore, Shariputra, these people also acquire ten merits. What are the ten?

One: They always wish to distance themselves from unwholesome friends.

Two: They always delight in drawing near to good spiritual friends.

Three: They are able to loosen the various bonds of Mara.

Four: They are able to vanquish the armies of Mara.

Five: They are able skillfully to reproach and become disenchanted with all afflictions.

Six: Their minds continually relinquish all conditioned activities.

Seven: They turn away from every path leading to the evil destinies.

Eight: They turn toward every path leading to nirvana.

Nine: They skillfully expound all pure practices of generosity that transcend birth and death.

Ten: They are able skillfully to train in all the rules of conduct followed by bodhisattvas, and are also able to uphold and practice the teachings of all Buddhas.

– Shariputra, if good men or good women can attentively and reverently listen to, receive, uphold, read, and recite this wondrous Dharma-gate of the Great Bodhisattva Treasury; investigate its meaning and principles until they understand them clearly; and further teach it to others, you should know that they acquire the merits, praises, and benefits described above."

Wishing to restate this meaning, the Blessed One spoke these verses:

"Those of penetrating intelligence and boundless wisdom

Skillfully comprehend both Dharma and meaning;

Their sublime words and phrases are perfectly complete—

All because they receive and uphold this king of sutras.

They constantly acquire the abundant treasury of Dharma-jewels

And ever delight in joyfully giving the Dharma;

They bring forth the most supremely excellent joy—

All because they receive and uphold this king of sutras.

Many sentient beings who hear that Dharma taught

Attain these vast and excellent merits;

The Buddha will proclaim those merits,

Just as those who uphold the sutra have acquired them.

Those who acquire such supreme wisdom

Never bring the true Dharma to ruin;

Through mindfulness, wondrous knowledge arises,

And they proclaim the basis of unsurpassed wisdom.

They diligently seek and skillfully speak phrases of the true Dharma,

That which is praised by the assembly of sages;

They constantly hear and give rise to transcendent practices

By upholding, reading, and expounding this king of sutras.

Having heard it, the wise retain its profound meaning

And do not mistakenly cling to its words and phrases;

They always contemplate according to its meaning and principles,

Increasing wondrous wisdom in meanings without bound.

Boundless wondrous wisdom, boundless meanings;

Its supreme interpretation is inconceivable.

They travel throughout the ten directions, praising it far and wide;

The benefits gained from hearing the sutra are inexhaustible.

They become most skilled in diminishing greed, hatred, and delusion,

And swiftly attain the foremost purity of mind;

By hearing this sutra of the Bodhisattva Treasury,

Their excellent merits and benefits know no bounds.

Although they acquire excellent wealth, they remain heedful,

Contemplating what kind of wealth could be enduring;

Knowing thoroughly that worldly possessions are not truly lasting,

They do not cling to worldly wealth but go forth into homelessness.

They depart for secluded places in mountains and forests,

Forever distancing themselves from sloth and torpor;

They never weary of listening to the pure Dharma,

And do not begrudge the true teaching of meditative concentration.

They question the Guide to resolve their doubts,

And, having heard, teach it extensively to others;

Through this, their wondrous wisdom increases,

And they never lose the pure Dharma.

– Shariputra, because the great bodhisattvas wish to cultivate prajnaparamita, they diligently train in this scripture of the Great Bodhisattva Treasury and practice the bodhisattva conduct.

This is called the essential Dharma by which a great bodhisattva skillfully trains in prajnaparamita."