佛說佛母出生三法藏般若波羅蜜多經

Chapter 22: The Good Spiritual Friend (Part 2)

At that time, the World-Honored One said to the Venerable Subhūti: So it is, so it is. Subhūti, when a bodhisattva-mahāsattva practices the Prajñāpāramitā, if he practices in this way, then he does not practice form, does not practice feeling, perception, formations, or consciousness. One who practices in this way causes all the world—gods, humans, asuras, and so forth—to revere and submit, and they cannot disturb or confuse him.

One who practices in this way is not mixed with the conduct of the Śrāvakas and Pratyekabuddhas, and does not abide in the stages of the Śrāvakas and Pratyekabuddhas. One who practices in this way practices without practicing, abides with no place of abiding, and is able to enter the nature of a Buddha, the nature of a Tathāgata, the nature of spontaneous wisdom, and the nature of omniscient wisdom. One who practices in this way is unsurpassed and supreme, in accord with the supreme practice of the Prajñāpāramitā.

If a bodhisattva-mahāsattva, by day and by night, diligently practices in this way, then he can draw near to Supreme Perfect Enlightenment, and can even swiftly accomplish Supreme Perfect Enlightenment.

Furthermore, Subhūti. Suppose that in Jambudvīpa all sentient beings were to obtain a human body, and all gave rise to the mind of Supreme Perfect Enlightenment, and having given rise to this mind, then for the rest of their lives honored, revered, and made offerings to the Buddhas; and furthermore widely practiced giving to all, that is, taking such merit of giving and dedicating it to Supreme Perfect Enlightenment. Subhūti, would these people, by this causal condition, obtain much merit?

Subhūti said: Very much, World-Honored One. Very much, Well-Gone One.

The Buddha said to Subhūti: Although these people, by this causal condition, obtain much merit, it does not equal a bodhisattva-mahāsattva who, in a single day, is able to give rise to right mindfulness in accord with the Prajñāpāramitā. Relying on the right mindfulness in accord with the Prajñāpāramitā that this bodhisattva gives rise to, he is able to be a great field of merit for sentient beings. Why is this?

A bodhisattva is able to give rise to a mind of impartial loving-kindness; other sentient beings do not have this mind as a bodhisattva-mahāsattva does; only the Tathāgata is one whose loving-kindness is complete. Why is this? The Buddhas, Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, having been able to perfect the inconceivable Dharma, are therefore always inseparable from loving-kindness, compassion, sympathetic joy, and equanimity.

Subhūti, how is a bodhisattva able to be a great field of merit for sentient beings? Subhūti, it is because the bodhisattva, by means of the Prajñāpāramitā, is endowed with right wisdom. Having obtained this wisdom, he sees sentient beings as if in prison, suffering bondage.

At that time, the bodhisattva, being aided by the mind of great compassion, then uses the pure divine eye to observe everywhere immeasurable, innumerable, boundless sentient beings, and sees that there are sentient beings who have created the karma of the Avīci, who are undergoing the retribution of suffering, fallen into the net of wrong views, unable to escape. Having contemplated in this way, the bodhisattva profoundly gives rise to the mind of great loving-kindness and the mind of great compassion, pitying sentient beings, and uses this light of great loving-kindness and great compassion to illuminate all.

Then that bodhisattva thinks thus: “I should be a great refuge for these sentient beings, liberating all sentient beings from the various sufferings.” Having thought thus, he does not abide in this mark, nor does he abide in any other mark. Subhūti, this is called the light of great wisdom of the bodhisattva-mahāsattva, by which he is able to be a great field of merit for sentient beings. If a bodhisattva-mahāsattva practices in this way, then he no longer regresses from Supreme Perfect Enlightenment, and is able to receive offerings given out of the faith of all the world, that is, food and drink, clothing, bedding, and medicine.

Although the bodhisattva receives such offerings, because he single-mindedly cultivates the Prajñāpāramitā, the giver, the receiver, and that which is given are all pure, and he draws near to omniscience. Therefore, Subhūti, if the bodhisattva-mahāsattvas wish not to receive the offerings of faith in the country in vain, if they wish to guide sentient beings to practice the right path, if they wish to rescue and liberate sentient beings from the bondage of the three realms, if they wish to draw out and deliver sentient beings from the suffering of saṃsāra, if they wish to open the way of the pure wisdom-eye for sentient beings, then they should give rise to right mindfulness in accord with the Prajñāpāramitā.

If one gives rise to this mindfulness, then it is in accord with the verbal expression of the Prajñāpāramitā. Why is this? Whatever verbal expression the bodhisattva attains all accords with the mindfulness of the Prajñāpāramitā.

And whatever mindfulness there is also accords with verbal expression, and thus cannot be apart from the Prajñāpāramitā. Therefore, the bodhisattva, by day and by night, should not be apart from this right mindfulness in accord with the Prajñāpāramitā.

Subhūti, it is like a person who obtains a great maṇi jewel such as he has never had before. Having obtained this jewel, his mind is greatly delighted. Later, on account of some circumstance, he loses this jewel. Subhūti, on account of this circumstance, that person’s mind gives rise to sorrow and distress, grief and suffering, and regret, and he constantly thinks: “Why have I now lost this great treasure?” Recalling and thinking thus without ceasing. Subhūti, the bodhisattva-mahāsattva is also like this. The great Dharma-treasure is the Prajñāpāramitā. Because the bodhisattva has obtained this great Dharma-treasure of the Prajñāpāramitā, he constantly gives rise to right mindfulness in accord with the Prajñāpāramitā, and is constantly inseparable from the mind of omniscience.

Subhūti addressed the Buddha: World-Honored One, if the self-nature of all dharmas is empty and is detached, then mindfulnesses too are empty and are detached; why then does the Buddha say that the bodhisattva-mahāsattva is constantly inseparable from the mindfulness in accord with the Prajñāpāramitā?

The Buddha said: Subhūti, if the bodhisattva-mahāsattva is able to know that the self-nature of dharmas is empty and is detached, and therefore that mindfulnesses too are empty and are detached in this way, then this is right mindfulness in accord with the Prajñāpāramitā, this is being inseparable from the mind of omniscience. Why is this? Because in the emptiness of the Prajñāpāramitā there is no increase and no decrease.

Subhūti addressed the Buddha: World-Honored One, if in the emptiness of the Prajñāpāramitā there is no increase and no decrease, how can the bodhisattva-mahāsattva increase the Prajñāpāramitā? How can he attain Supreme Perfect Enlightenment?

The Buddha said to Subhūti: If, when the bodhisattva-mahāsattva practices the Prajñāpāramitā, there were in it increase and decrease, then in the emptiness of the Prajñāpāramitā there would also be increase and decrease. If in the emptiness of the bodhisattva-mahāsattva there is no increase and no decrease, then in the emptiness of the Prajñāpāramitā there is also no increase and no decrease. Subhūti, because in the emptiness of the bodhisattva-mahāsattva there is no increase and decrease, therefore the bodhisattva-

mahāsattva, by means of this dharma of no increase and decrease, attains Supreme Perfect Enlightenment. Subhūti, if the bodhisattva-mahāsattva, having heard it spoken in this way, is not alarmed and not afraid, you should know that this bodhisattva-mahāsattva is called one who practices the Prajñāpāramitā.

Subhūti said: Is it the mark of the Prajñāpāramitā that is the practice of the Prajñāpāramitā?

The Buddha said: No, Subhūti. Subhūti said: Is it the empty mark of the Prajñāpāramitā that is the practice of the Prajñāpāramitā?

The Buddha said: No, Subhūti.

Subhūti said: Apart from the empty mark of the Prajñāpāramitā, is there a dharma that can practice the Prajñāpāramitā? The Buddha said: No, Subhūti. Subhūti said: Is emptiness able to practice the Prajñāpāramitā? The Buddha said: No, Subhūti. Subhūti said: Apart from emptiness, is there a dharma that can practice the Prajñāpāramitā? The Buddha said: No, Subhūti. Subhūti said: Is emptiness able to practice emptiness? The Buddha said: No, Subhūti. Subhūti said: Is form able to practice the Prajñāpāramitā?

The Buddha said: No, Subhūti.

Subhūti said: Are feeling, perception, formations, and consciousness able to practice the Prajñāpāramitā? The Buddha said: No, Subhūti. Subhūti said: Apart from form, is there a dharma that can practice the Prajñāpāramitā? The Buddha said: No, Subhūti. Subhūti said: Apart from feeling, perception, formations, and consciousness, is there a dharma that can practice the Prajñā-

pāramitā? The Buddha said: No, Subhūti. Subhūti said: How should the bodhisattva-mahāsattva practice in order to practice the Prajñā-

pāramitā?

The Buddha said: Subhūti, do you see a dharma that can practice the Prajñāpāramitā? Subhūti said: No, World-Honored One. The Buddha said: Subhūti, do you see the Prajñāpāramitā as that which is the practice of the bodhisattva-

mahāsattva? Subhūti said: No, World-Honored One. The Buddha said: Subhūti, if a dharma has no attainment, then the dharma cannot be seen.

In it, is there arising that can arise, or cessation that can cease? Subhūti said: No, World-Honored One. The Buddha said: Subhūti, if the bodhisattva-mahāsattva clearly knows such a mark, then he attains

the Forbearance of the Non-arising of Dharmas. The bodhisattva-mahāsattva who is endowed with this Forbearance then receives the prediction of Supreme Perfect Enlightenment. Subhūti, this is called the fearless practice of the Tathāgata. If the bodhisattva-mahāsattva practices in this way, then he attains the unsurpassed wisdom, the vast wisdom, the supreme beneficial wisdom, and the omniscient wisdom of wisdom of a Buddha. To practice in this way is to have no place of practice.

Subhūti addressed the Buddha: World-Honored One, by means of this dharma of non-arising, can one receive the prediction of Supreme Perfect Enlightenment? The Buddha said: No, Subhūti.

Subhūti said: By what dharma, then, should one receive the prediction of Supreme Perfect Enlightenment?

The Buddha said: Subhūti, do you see a dharma that can receive the prediction of Supreme Perfect Enlightenment?

Subhūti said: No, World-Honored One.

The Buddha said: Subhūti, do you see a Supreme Perfect Enlightenment that receives the prediction?

Subhūti said: I do not see this dharma as separately receiving the prediction, nor do I see a dharma that gives the prediction. Why is this? Because all dharmas have no attainment. World-Honored One, for this reason I know that all dharmas have no realization, and in them there is no one who realizes; all dharmas have no attainment of realization, and in them there is nothing attained.

Chapter 23: Śakra, Lord of the Gods, Offers Praise

At that time, Śakra, Lord of the Gods, who was in the great assembly, then rose from his seat and addressed the Buddha: World-Honored One, as the Buddha has expounded, the Prajñāpāramitā is profound and supreme, hard to see and hard to hear; and within it too, it is hard to understand and hard to enter.

The Buddha said to Śakra, Lord of the Gods: Kauśika, so it is, so it is. The Prajñāpāramitā is profound and supreme, hard to see, hard to hear, hard to understand, hard to enter. Kauśika, because space is profound, the Prajñāpāramitā too is profound. Because space is empty, the Prajñāpāramitā too is empty. Because space is detached, the Prajñāpāramitā too is detached. Because space is hard to see, the Prajñāpāramitā too is hard to see. Because space is hard to understand, the Prajñāpāramitā too is hard to understand.

Śakra, Lord of the Gods, addressed the Buddha: World-Honored One, if there is a person who obtains this profound Dharma-gate of the Prajñāpāramitā, and hears, receives, reads, recites, expounds it for others, and even copies it out, you should know that this person is endowed with supreme wholesome roots.

The Buddha said: Kauśika, so it is, so it is. If there is a person who obtains this profound Dharma-gate of the Prajñāpāramitā, and hears, receives, reads, recites, expounds it for others, and even copies it out, I say that this person is already able to be endowed with supreme wholesome roots. Kauśika, what do you think? Suppose that all sentient beings in Jambudvīpa were to obtain a human body, and each and every sentient being cultivated fully the ten wholesome deeds. Would those good men and good women, by this causal condition, obtain much merit?

Śakra, Lord of the Gods, said: Very much, World-Honored One. Very much, Well-Gone One.

The Buddha said: Kauśika, although those good men and good women obtain much merit, it does not equal a person who, with respect to this profound Dharma-gate of the Prajñāpāramitā, hears, receives, reads, recites, expounds it for others, and even copies it out; a hundredth part does not equal one, a thousandth part does not equal one, a hundred-thousand-koṭi-nayuta part, a numerical part, a counting part, an analogy part, and even an upaniṣad part do not equal one.

At that time, there was a bhikṣu in the assembly who, having heard it spoken in this way, asked Śakra, Lord of the Gods: If there is a good man or good woman who, having only just heard this profound Dharma-gate of the Prajñāpāramitā, is able in a single thought to give rise to pure faith, you should know that this good man or good woman surpasses even the Venerable One.

At that time, Śakra, Lord of the Gods, said to that bhikṣu: If a good man or good woman, in a brief moment, gives rise to the mind and produces pure faith, then he surpasses even me—how much more if he is able to widely hear, receive, read, recite, expound it for others, and even copy it out. And furthermore, how much more if, having heard and received it, he then studies it as it is taught, practices it as it is taught, and cultivates it in accord.

You should know that this good man or good woman cultivates the bodhisattva conduct, surpassing all the world—gods, humans, asuras, and so forth. Bhikṣu, not only does he surpass all that world—gods, humans, and asuras—but he also surpasses the Srotaāpannas, Sakṛdāgāmins, Anāgāmins, Arhats, and Pratyekabuddhas; not only does he surpass the Srotaāpannas and so on up to the Pratyekabuddhas, but he also surpasses other bodhisattvas who, being apart from the Prajñāpāramitā, practice giving without skillful means; not only does he surpass such giving of those bodhisattvas, but he also surpasses other bodhisattvas who, being apart from the Prajñāpāramitā, keep pure precepts without skillful means;

not only does he surpass such keeping of precepts of those bodhisattvas, but he also surpasses other bodhisattvas who, being apart from the Prajñāpāramitā, cultivate patience without skillful means; not only does he surpass such patience of those bodhisattvas, but he also surpasses other bodhisattvas who, being apart from the Prajñāpāramitā, give rise to vigor without skillful means; not only does he surpass such vigor of those bodhisattvas, but he also surpasses other bodhisattvas who, being apart from the Prajñāpāramitā, cultivate meditative concentration without skillful means.

Why is this? This bodhisattva-mahāsattva, having heard this profound Dharma-gate of the Prajñāpāramitā, is able to study it as it is taught and is able to practice it as it is taught, and so is able to be endowed with skillful means. Therefore, he surpasses all the world—gods, humans, asuras, and so forth—and even the Śrāvakas, Pratyekabuddhas, and other bodhisattvas.

You should know that this bodhisattva well practices the Prajñāpāramitā. This bodhisattva is able to draw near to omniscience, not far from the Buddhas. This bodhisattva’s wholesome roots are ripened, and he will sit at the place of enlightenment.

This bodhisattva is able to cut off the various sufferings and afflictions of sentient beings. If the bodhisattva-mahāsattva is able to study in this way, this is precisely studying the dharma of the bodhisattva, not studying the dharma of the Śrāvakas and Pratyekabuddhas; this is studying the Prajñāpāramitā.

Furthermore, when the bodhisattva-mahāsattva studies in this way, the four Great Heavenly Kings, the World-Protectors, will come to the place of the bodhisattva and say: “Good man, you should diligently and swiftly study this Prajñāpāramitā, and swiftly realize Supreme Perfect Enlightenment. When you sit at the place of enlightenment, we four Heavenly Kings will all hold up jeweled bowls and offer them to you.” World-Honored One, it is not only the four World-Protecting Heavenly Kings who will speak thus before the bodhisattva.

I too will often come to the place of that bodhisattva to assist him—how much more the other gods. Why is this? This bodhisattva is able to study the Prajñāpāramitā in this way, and having studied it is able to practice it—this is truly rare.

Sentient beings in the world have various sufferings and afflictions; the bodhisattva is able to draw them away from the various sufferings, and everywhere brings about great benefit. World-Honored One, this is the merit in this present life of a bodhisattva who studies the Prajñāpāramitā.

At that time, the Venerable Ānanda then thought thus: This Śakra, Lord of the Gods, has well spoken these words—is it by his own eloquence that he speaks thus, or is it because he is sustained by the awesome spiritual power of the Buddha?

Then Śakra, Lord of the Gods, by the awesome spiritual power of the Buddha, knew this thought, and immediately said: The Venerable One should know, all such words as I have spoken are established by the awesome spiritual power of the World-Honored One.

At that time, the World-Honored One said to the Venerable Ānanda: So it is, so it is. All such words as Śakra, Lord of the Gods, has joyfully spoken, you should know are all sustained by the strength of the awesome spiritual power of the Buddha.

Chapter 24: Overweening Pride

At that time, the World-Honored One again said to the Venerable Ānanda: You should know that when the bodhisattva-mahāsattva cultivates the Prajñāpāramitā, when he practices the Prajñāpāramitā, all the evil māras in the three-thousandfold great-thousand world-system give rise to the thought of doubt: “Will this bodhisattva-mahāsattva who cultivates the Prajñāpāramitā take hold of and realize the fruit of the Śrāvakas or Pratyekabuddhas midway? Or will he be determined to go straight to Supreme Perfect Enlightenment?” Ānanda, at times, if those evil māras see that the bodhisattva-mahāsattva who cultivates the Prajñāpāramitā is determined to go straight to Supreme Perfect Enlightenment, then the māras at once grieve, and are distressed and afflicted, as if an arrow had pierced their hearts.

Furthermore, Ānanda. When the bodhisattva-mahāsattva cultivates the Prajñāpāramitā, when he practices the Prajñāpāramitā, there are evil māras who come to the place of the bodhisattva and give rise to a mind to cause disturbance, using māra-power to conjure up various manifestations of thunder, rain, hail, wind, and so forth everywhere, wishing to make the bodhisattva fearful and scattered, and even wishing to cause the bodhisattva, in a single thought, to lose and let slip the mind of Supreme Perfect Enlightenment. Ānanda, you should know that the evil māra can in no way disturb all bodhisattvas.

Ānanda addressed the Buddha: World-Honored One, which bodhisattvas are harassed by Māra?

The Buddha said: Ānanda, if a bodhisattva, in a former life, once heard this Dharma-gate of the Prajñāpāramitā, yet, although he heard it again, did not give rise to faith and understanding—Ānanda, you should know that this bodhisattva will have evil māras come to disturb him, being watched by those māras for their opportunity.

Furthermore, Ānanda. If the bodhisattva-mahāsattva, when he hears this profound Dharma-gate of the Prajñāpāramitā, gives rise in his mind to doubt: “Is there this Dharma-gate of the Prajñāpāramitā, or is there not this Dharma-gate of the Prajñāpāramitā?” Ānanda, you should know that this bodhisattva will have evil māras come to disturb him, being watched by those māras for their opportunity.

Furthermore, Ānanda. If the bodhisattva-mahāsattva keeps away from good spiritual friends and draws near to evil spiritual friends; and because he draws near to evil spiritual friends, when he hears this profound Dharma-gate of the Prajñāpāramitā, he does not give rise to faith and understanding. Moreover, he is unable to inquire about its meaning, but only thinks: “How can I now cultivate this Prajñāpāramitā?” Ānanda, you should know that this bodhisattva will have evil māras come to disturb him, being watched by those māras for their opportunity.

Furthermore, Ānanda. If the bodhisattva-mahāsattva accepts those false dharmas and practices according to false dharmas, those evil māras, knowing this matter, give rise to joy in their minds, thinking: “This person helps me, and further causes others to come and help me, and further causes me to fulfill my wishes and accord with my intentions.” Ānanda, you should know that this bodhisattva will have evil māras come to disturb him, being watched by those māras for their opportunity.

Furthermore, Ānanda. If the bodhisattva-mahāsattva, having heard this profound Dharma-gate of the Prajñāpāramitā, says to other bodhisattvas: “This Prajñāpāramitā is profound and hard to understand; even I cannot grasp its source—why do you now still cultivate it? You need only, with respect to the other sūtras taught by the Buddha, hear, receive, and cultivate them, and you will surely thereby attain the savor of the Dharma.” Because this bodhisattva has spoken thus, the other bodhisattvas then give rise to a mind that keeps away from the Prajñāpāramitā. Ānanda, you should know that one who speaks thus will have evil māras come to disturb him, being watched by those māras for their opportunity.

Furthermore, Ānanda. If the bodhisattva-mahāsattva thinks thus: “I am one who cultivates the true conduct of seclusion; the other bodhisattvas are not those of the conduct of seclusion.” At once the evil māra, knowing this thought, gives rise to great delight, rejoicing and exulting. Why is this? That bodhisattva, in accord with the mindfulness he has given rise to, then loses and lets slip Supreme Perfect Enlightenment. Because he loses and lets it slip in this way, the māra’s mind gives rise to joy.

Furthermore, Ānanda. There are evil māras who come to the place of the bodhisattva and praise the bodhisattva’s name and lineage, his merit of austerities, and even all kinds of marks of merit. The bodhisattva, having heard such praise, becomes attached to it and gives rise to overweening pride and the various minds of conceit, becoming self-exalting and self-aggrandizing, despising other bodhisattvas; and by this causal condition, his afflictions increase.

Then, because this bodhisattva’s power is increased by that evil māra, whatever he says is believed and accepted by people; and having believed and accepted it, they study it as it is spoken and practice it as it is spoken. Whether seen or heard, such study and such practice are not correct. Because they are not correct, he gives rise to a mind of distortion.

By such a mind, the karmas of body, speech, and mind are all impure. By this causal condition, he is able to increase the path that leads toward the hells, hungry ghosts, animals, and so forth. Those evil māras, seeing this advantage, are greatly delighted in mind, rejoicing and exulting, and then think: “Now my palace is real and not unreal, for by that causal condition it is made to increase.” Ānanda, you should know that this bodhisattva is unable to be endowed with the marks of merit; he is not one who practices the Prajñāpāramitā, and is not one who abides in non-regression.

Why is this? Because the mind of overweening pride gives rise to the various errors. This bodhisattva will have evil māras come to disturb him, being watched by those māras for their opportunity.

Furthermore, Ānanda. If a person of the Bodhisattva Vehicle and a person of the Śrāvaka Vehicle quarrel with one another, uttering evil words, despising, and reviling; at that time the evil māra, knowing such a matter, then thinks: “That person of the Bodhisattva Vehicle, by this causal condition, although he too keeps away from omniscience, his keeping away is not as great nor as long-lasting as when a person of the Bodhisattva Vehicle and a person of the Bodhisattva Vehicle quarrel with one another, uttering evil words, despising, and reviling.” At that time the evil māra, knowing such a matter, is greatly delighted in mind, rejoicing and exulting, and thinks: “This person of the Bodhisattva Vehicle, by this causal condition, life after life keeps away from that omniscience.”

Furthermore, Ānanda. If there is a bodhisattva who has not yet received the prediction, and who gives rise to a mind of anger toward other bodhisattvas who have already received the prediction, then, in accord with the mind he has given rise to, he is caused to regress. Giving rise to a single thought, he regresses for one kalpa; thereafter, in accord with the thoughts, the number of kalpas is reckoned. If he does not abandon the mind of omniscience, then perhaps, because he meets a good spiritual friend, he again gives rise to it and puts on the armor of vigor.

At that time, the Venerable Ānanda addressed the Buddha: World-Honored One, if one gives rise to this offense, does the Buddha permit repentance?

The Buddha said to Ānanda: Now, in the Dharma I teach, there is a dharma for emerging from offenses. In all the vehicles—Śrāvaka, Pratyekabuddha, and Bodhisattva—I teach that there is a dharma for emerging from that offense. Ānanda, you should know that if a person of the Bodhisattva Vehicle and a person of the Bodhisattva Vehicle quarrel, uttering evil words, despising, and reviling, and then do not together repent and renounce it, but instead harbor anger, binding it in the mind, then I do not say there is a dharma for emerging from that offense. Ānanda, if a person of the Bodhisattva Vehicle and a person of the Bodhisattva Vehicle quarrel, and even revile one another, and then together repent and renounce it, I will, for their sake, teach the dharma for emerging from offense.

Ānanda, the bodhisattva should further think thus: “Toward all sentient beings, I should practice loving-kindness and patience. Even if they give rise to evil and come to insult me, I still do not give rise to a single thought of an angry mind, how much less retaliate. If at any time I give rise to a mind of anger, that is truly a great fault.

Why is this? I should be a great bridge for all sentient beings, causing all of them to be able to cross over. I should constantly direct toward all those sentient beings an intention as toward the wholesome.

Even if I hear evil words, I do not give rise to a mind of fury. Toward myself and toward others, all is impartial. When I myself have a fault, I do not blame others.

The faults and errors of others I regard as created by myself, and I constantly give rise to remorse and apprehension. Why is this? I wish to cause all sentient beings to attain great peace and joy.

If there are sentient beings beset by much anger and affliction, I vow that when I attain Supreme Perfect Enlightenment, I may rescue and liberate them. In every place where I see a person who seeks bodhi, then at that time I joyfully gaze upon him, with a fresh and joyful face, without frowning. My mind is firm and is not stirred by all anger and affliction.” Ānanda, if a person of the Bodhisattva Vehicle is able to give rise to such a mind, you should know that he is one who cultivates the bodhisattva conduct.

Furthermore, Ānanda. The bodhisattva-mahāsattvas, toward persons of the Śrāvaka, fundamentally should not give rise to the various minds of contempt and conceit, and even toward all sentient beings they should not give rise to the perception of contempt and conceit.

Ānanda addressed the Buddha: World-Honored One, how do a bodhisattva and a bodhisattva dwell together?

The Buddha said to Ānanda: Bodhisattvas dwelling together should regard one another just as they would think of the Buddha: “This is my great teacher, riding in the same vehicle, traveling the same road. Whatever that bodhisattva-mahāsattva has studied, I too study accordingly, impartially abiding within the Bodhisattva Vehicle, studying and cultivating in accord with reason, in accord with the dharma of the bodhisattva.

If that person studies in a mixed way, then it is not what I study. If that person studies purely, able to accord in accord with reason with omniscience, then I too study in this way.” Ānanda, a bodhisattva-mahāsattva who is able to study in this way—this is to study together, and so they should dwell together. One who studies in this way will surely realize Supreme Perfect Enlightenment.