THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 487
Chapter 3: SUBHŪTI (6)
Furthermore, Śāriputra, when practicing the perfection of diligence, the great Bodhisattvas give rise to an intention corresponding with the wisdom of omniscience in order to cultivate the perfection of diligence, without being mixed with the intentions of the Śrāvakas and Pratyekabuddhas; using non-attainment as the skillful means, they preserve this root of virtue, share it equally with all sentient beings, and dedicate it toward the unsurpassed enlightenment. When cultivating diligence, the Bodhisattva diligently practices difficult practices and performs giving; this is the armor of the great merit of the perfection of giving. When cultivating diligence, the Bodhisattva diligently preserves pure precepts and absolutely does not violate them; this is the armor of the great merit of the perfection of pure morality. When cultivating diligence, the Bodhisattva diligently practices difficult practices and practices patience; this is the armor of the great merit of the perfection of patience. When cultivating diligence, the Bodhisattva diligently practices beneficial ascetic practices; this is the armor of the great merit of the perfection of diligence. When cultivating diligence, the Bodhisattva diligently practices meditative absorptions; this is the armor of the great merit of the perfection of meditative concentration. When cultivating diligence, the Bodhisattva diligently cultivates wisdom without grasping; this is the armor of the great merit of the perfection of prajñā.
Śāriputra, when the great Bodhisattva practices the perfection of diligence in this way, he has already put on the six kinds of armor of the great merit of the perfections. When any great Bodhisattva, while practicing the perfection of diligence, gives rise to an intention corresponding with the wisdom of omniscience, and has no grasping or attainment regarding the aspects of the six perfections, it should be known that this great Bodhisattva has put on the armor of great merit.
Furthermore, Śāriputra, when practicing the perfection of meditative concentration, the great Bodhisattvas use an intention corresponding with the wisdom of omniscience to cultivate the perfection of meditative concentration, without being mixed with the intentions of the Śrāvakas and Pratyekabuddhas; they preserve this root of virtue, use non-attainment as the skillful means, share it equally with all sentient beings, and dedicate it toward the unsurpassed enlightenment. When cultivating meditative concentration, with a concentrated mind they practice giving, and scattered minds and stinginess no longer appear; this is the armor of the great merit of the perfection of giving. When cultivating meditative concentration, with a concentrated mind they uphold the precepts, causing all evil deeds not to appear; this is the armor of the great merit of the perfection of pure morality. When cultivating meditative concentration, abiding in meditative loving-kindness and compassion, they practice patience without causing affliction to sentient beings; this is the armor of the great merit of the perfection of patience. When cultivating meditative concentration, the Bodhisattva abides in stillness, diligently cultivates merit, and distances himself from all laziness; this is the armor of the great merit of the perfection of diligence. When cultivating meditative concentration, the Bodhisattva relies upon meditative concentrations to bring forth superior concentration, distancing himself from disturbed thoughts; this is the armor of the great merit of the perfection of meditative concentration. When cultivating meditative concentration, the Bodhisattva relies upon meditative concentrations to bring forth superior wisdom, distancing himself from unwholesome wisdom; this is the armor of the great merit of the perfection of prajñā.
Śāriputra, when the great Bodhisattva practices the perfection of meditative concentration in this way, he wears all six kinds of armor of the great merit of the perfections. If any great Bodhisattva, while practicing the perfection of meditative concentration, uses an intention corresponding with the wisdom of omniscience and has no grasping or attainment regarding the aspects of the six perfections, it should be known that this great Bodhisattva has put on the armor of great merit.
Furthermore, Śāriputra, when practicing the perfection of prajñā, the great Bodhisattvas give rise to an intention corresponding with the wisdom of omniscience in order to cultivate the perfection of prajñā, without being mixed with the intentions of the Śrāvakas and Pratyekabuddhas; they preserve this root of virtue, use non-attainment as the skillful means, share it equally with all sentient beings, and dedicate it toward the unsurpassed enlightenment. When cultivating prajñā, although they have given everything in generosity, Bodhisattvas do not perceive a giver, an object of giving, or a recipient; this is the armor of the great merit of the perfection of giving. When cultivating prajñā, although they uphold pure precepts, they do not perceive any distinction between keeping precepts and violating precepts; this is the armor of the great merit of the perfection of pure morality. When cultivating prajñā, the Bodhisattva relies on the superior wisdom of emptiness to practice patience, not perceiving a patient practitioner or an object toward which patience is practiced; this is the armor of the great merit of the perfection of patience. When cultivating prajñā, although they contemplate that all phenomena are ultimately empty, because of great compassion they diligently cultivate wholesome dharmas; this is the armor of the great merit of the perfection of diligence. When cultivating prajñā, although they have cultivated superior concentration, they contemplate that all objects of concentration are ultimately empty; this is the armor of the great merit of the perfection of meditative concentration. When cultivating prajñā, the Bodhisattva contemplates that all phenomena, all sentient beings, and all activities are like dreams, like mirages, like reflections in a mirror, like echoes, like water reflections, like transformations, like cities of Gandharvas, and cultivates various kinds of wisdom without grasping; this is the armor of the great merit of the perfection of prajñā.
Śāriputra, when the great Bodhisattva practices the perfection of prajñā in this way, he wears all six kinds of armor of the great merit of the perfections. If any great Bodhisattva, while practicing the perfection of prajñā, gives rise to an intention corresponding with the wisdom of omniscience, and that Bodhisattva does not grasp and has no attainment regarding the aspects of the six perfections, it should be known that this great Bodhisattva has put on the armor of great merit.
Śāriputra, this is called the great Bodhisattvas putting on the armor of great merit for the benefit and happiness of all sentient beings.
Śāriputra, the great Bodhisattvas, abiding in each perfection, cultivate the six perfections and cause them to become complete; therefore, they are called those who wear the armor of great merit.
Furthermore, Śāriputra, although they enter meditative concentrations, immeasurable states, and formless states, the great Bodhisattvas do not become attached to their taste, are not led by their power, and do not take rebirth according to their power.
Śāriputra, this is the great Bodhisattva who has put on the armor of the great merit of the perfection of prajñā and possesses skillful means while practicing the perfection of meditative concentration.
Furthermore, Śāriputra, regarding meditative concentrations, immeasurable states, and formless states, although they abide in views of detachment, views of tranquility, views of emptiness, signlessness, and wishlessness, the great Bodhisattvas do not realize ultimate reality, do not fall into the ranks of the Śrāvakas and Pratyekabuddhas, and surpass all Śrāvakas and Pratyekabuddhas.
Śāriputra, this is the great Bodhisattva who has put on the armor of the great merit of the perfection of prajñā and possesses skillful means while practicing the perfection of meditative concentration.
Śāriputra, because the Bodhisattvas put on such armor of great merit for the benefit and happiness of all sentient beings, they are also called Mahāsattvas.
Śāriputra, because the great Bodhisattvas put on such armor of great merit for the benefit and happiness of sentient beings, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones in the ten directions, in countless buddha worlds as numerous as the sands of the Ganges, joyfully praise them before the great assemblies, saying:
“In that direction, in that world, there is a great Bodhisattva named … who, for the benefit of all sentient beings, has put on the armor of great merit, bringing about the accomplishment of sentient beings, adorning and purifying buddha realms, traveling through various supernatural powers, and accomplishing what should be accomplished.”
Such praise gradually spreads throughout the ten directions. Gods and humans who hear it rejoice greatly and all say:
“Before long, this great Bodhisattva will attain the unsurpassed enlightenment as he has aspired, and will bring benefit and happiness to all sentient beings.”
At that time, Śāriputra asked Pūrṇa Maitrāyaṇīputra:
“How does a great Bodhisattva, for the benefit and happiness of sentient beings, proceed toward the fruition of the Great Vehicle?”
Pūrṇa Maitrāyaṇīputra said:
“The great Bodhisattvas, for the benefit and happiness of all sentient beings, have put on the six kinds of armor of the great merit of the perfections. Furthermore, for the benefit and happiness of all sentient beings, the Bodhisattva becomes free from desire, free from evil, free from unwholesome dharmas, enters the first meditation, and fully abides in the joy and bliss born from freedom from desire, accompanied by examination and investigation.
“Expanding on this, until having abandoned pleasure and suffering, eliminating the previously experienced joy and sorrow, entering the fourth meditation and abiding completely, without suffering and without pleasure, with purified equanimous mindfulness. Furthermore, relying upon meditative concentration, he gives rise to a mind of loving-kindness, with a vast, immeasurable, non-dual, non-hostile, non-harming, non-hateful, non-afflicting aspect, cultivating superior understanding and pervading the ten directions throughout empty space and the Dharma realm, abiding completely in the superior understanding of loving-kindness. He then gives rise to minds of compassion, sympathetic joy, and equanimity, each with superior understanding in the same manner.
“Furthermore, relying upon these practices, he surpasses all perceptions of form, eliminates perceptions of resistance, does not contemplate various kinds of perceptions, enters the sphere of infinite space and fully abides there; speaking extensively, he surpasses the sphere of nothingness and enters the sphere of neither perception nor non-perception and fully abides there. This great Bodhisattva preserves these meditative concentrations, immeasurable states, and formless states, uses non-attainment as the skillful means, shares them equally with all sentient beings, and dedicates them toward the unsurpassed enlightenment.
“Śāriputra, this is how the great Bodhisattva, for the benefit and happiness of all sentient beings, proceeds toward the Great Vehicle.
“Furthermore, Śāriputra, for the benefit of all sentient beings, the great Bodhisattvas first themselves abide in such meditative concentrations, immeasurable states, and formless states. Regarding the aspects and states of entering, abiding, and emerging, they skillfully distinguish and know mastery. Then they think:
‘Now I should give rise to an intention corresponding with the wisdom of omniscience, with great compassion as its basis. In order to eliminate the afflictions of sentient beings, I should explain the meditative concentrations, immeasurable states, and formless states; distinguish and reveal them, causing beings to understand the meditative states, attachment to their taste, faults, liberation, and the aspects and states of entering, abiding, and emerging. Using non-attainment as the skillful means, I preserve this root of virtue, share it equally with all sentient beings, and dedicate it toward the unsurpassed enlightenment.’
“Śāriputra, this is the great Bodhisattva who relies upon the perfection of meditative concentration and practices the perfection of giving, proceeding toward the Great Vehicle for the benefit and happiness of all sentient beings.
“Any great Bodhisattva who gives rise to an intention corresponding with the wisdom of omniscience when explaining meditative concentrations, immeasurable states, and formless states, taking great compassion as the basis, without being mixed with the minds of Śrāvakas and Pratyekabuddhas; using non-attainment as the skillful means, preserving this root of virtue; sharing it equally with all sentient beings and dedicating it toward the unsurpassed enlightenment—Śāriputra, that is the great Bodhisattva who relies upon the perfection of meditative concentration, practices the perfection of pure morality, and proceeds toward the Great Vehicle for the benefit of sentient beings.
“Any great Bodhisattva who, with an intention corresponding with the wisdom of omniscience, while explaining meditative concentrations, immeasurable states, and formless states, takes great compassion as the basis, and with regard to such dharmas as faith, patience, and delight, uses non-attainment as the skillful means, preserves roots of virtue, shares them equally with all sentient beings, and dedicates them toward the unsurpassed enlightenment—Śāriputra, that great Bodhisattva relies upon the perfection of meditative concentration, practices the perfection of patience, and proceeds toward the Great Vehicle for the benefit of all sentient beings.
“Any great Bodhisattva who gives rise to an intention corresponding with the wisdom of omniscience, while cultivating meditative concentrations, immeasurable states, and formless states, taking great compassion as the basis, diligently cultivates roots of virtue without conceptual thought; using non-attainment as the skillful means, preserving this root of virtue, sharing it equally with all sentient beings, and dedicating it toward the unsurpassed enlightenment—Śāriputra, that great Bodhisattva relies upon the perfection of meditative concentration to cultivate the perfection of diligence and proceeds toward the Great Vehicle for the benefit and happiness of all sentient beings.”
Which Great Bodhisattva, having made an attention corresponding to the wisdom of All-knowledge, with great Compassion as the foremost, relying on the Meditations, the Immeasurables, and the Formless Attainments, proceeds toward excellent concentrations such as: absorptions, meditative stabilizations, liberations, superior states, all-pervasive spheres, etc.; with regard to entering, abiding in, and emerging from them, gains mastery and does not fall into the states of Śrāvakas or Pratyekabuddhas; using non-attainment as the skillful means, preserves this wholesome root; shares it equally with all sentient beings and dedicates it toward the unsurpassed Enlightenment. Śāriputra, that Great Bodhisattva relies upon the perfection of Meditation, cultivates the perfection of Meditation, and, for the benefit and happiness of all sentient beings, proceeds toward the Great Vehicle.
Which Great Bodhisattva, having made an attention corresponding to the wisdom of All-knowledge, while cultivating the Meditations, the Immeasurables, and the Formless Attainments, with great Compassion as the foremost, observes the Meditations, the Immeasurables, the Formless Attainments, and the factors of meditation with the aspects of impermanence, suffering, and non-self, and with the aspects of emptiness, signlessness, and wishlessness, as they truly are, yet does not abandon great Compassion, does not fall into the states of Śrāvakas and Pratyekabuddhas; using non-attainment as the skillful means, preserves this wholesome root, shares it equally with all sentient beings, and dedicates it toward the unsurpassed Enlightenment. Śāriputra, that Great Bodhisattva relies upon the perfection of Meditation to cultivate the perfection of Prajñā, and, for the benefit and happiness of all sentient beings, proceeds toward the Great Vehicle.
Furthermore, Śāriputra, if a Great Bodhisattva makes an attention corresponding to the wisdom of All-knowledge, while cultivating the concentration of Loving-kindness, with great Compassion as the foremost, and thinks: “I must rescue all sentient beings and enable them to attain happiness.” While cultivating the concentration of Compassion, he thinks: “I must save all sentient beings and cause them to be free from suffering.” While cultivating the concentration of Joy, the Bodhisattva thinks: “I must encourage all sentient beings so that they may all become liberated.” While cultivating the concentration of Equanimity, the Bodhisattva thinks: “I must equally benefit all sentient beings and cause them to completely extinguish all outflows.” Using non-attainment as the skillful means, he preserves this wholesome root, shares it equally with all sentient beings, and dedicates it toward the unsurpassed Enlightenment. Śāriputra, that Great Bodhisattva relies upon the Immeasurables to cultivate the perfection of Giving, and, for the benefit and happiness of all sentient beings, proceeds toward the Great Vehicle.
Which Great Bodhisattva makes an attention corresponding to the wisdom of All-knowledge, when entering, abiding in, and emerging from the four Immeasurables, with great Compassion as the foremost, and definitely does not seek the result of the Śrāvakas… but only seeks the unsurpassed Enlightenment, wishing to bring benefit and happiness to all sentient beings throughout future lives. Śāriputra, that Great Bodhisattva relies upon the Immeasurables to cultivate the perfection of Pure Morality, and, for the benefit and happiness of all sentient beings, proceeds toward the Great Vehicle.
Which Great Bodhisattva makes an attention corresponding to the wisdom of All-knowledge, when entering, abiding in, and emerging from the four Immeasurables, with great Compassion as the foremost, without mixing in the intentions of Śrāvakas and Pratyekabuddhas, only having faith, patience, and delight in the unsurpassed Enlightenment; preserving this wholesome root, using non-attainment as the skillful means, shares it equally with all sentient beings, and dedicates it toward the unsurpassed Enlightenment. Śāriputra, that Great Bodhisattva relies upon the Immeasurables to cultivate the perfection of Patience, and, for the benefit of all sentient beings, proceeds toward the Great Vehicle.
Which Great Bodhisattva makes an attention corresponding to the wisdom of All-knowledge, when entering, abiding in, and emerging from the four Immeasurables, always taking great Compassion as the foremost, diligently eliminating all evils, diligently cultivating all virtues, seeking Bodhi without even a moment’s rest, preserving this wholesome root, using non-attainment as the skillful means, sharing it equally with all sentient beings, and dedicating it toward the unsurpassed Enlightenment. Śāriputra, that Great Bodhisattva relies upon the Immeasurables to cultivate the perfection of Diligence, and, for the benefit and happiness of all sentient beings, proceeds toward the Great Vehicle.
Which Great Bodhisattva makes an attention corresponding to the wisdom of All-knowledge, when entering, abiding in, and emerging from the four Immeasurables, with great Compassion as the foremost, proceeds toward various meditative stabilizations and attainments; within these concentrations, gains great mastery, is not led by those concentrations, nor does he depend upon their power to take rebirth; preserving the wholesome root, using non-attainment as the skillful means, shares it equally with all sentient beings, and dedicates it toward the unsurpassed Enlightenment. Śāriputra, that Great Bodhisattva relies upon the Immeasurables to cultivate the perfection of Meditation, and, wishing to benefit sentient beings, proceeds toward the Great Vehicle.
Which Great Bodhisattva makes an attention corresponding to the wisdom of All-knowledge, when entering, abiding in, and emerging from the four Immeasurables, with great Compassion as the foremost, observes with the aspects of impermanence, suffering, and non-self, and with the aspects of emptiness, signlessness, and wishlessness, as they truly are, yet does not abandon great Compassion, does not fall into the states of Śrāvakas and Pratyekabuddhas… preserves the wholesome root, uses non-attainment as the skillful means, shares it equally with all sentient beings, and dedicates it toward the unsurpassed Enlightenment. Śāriputra, that Great Bodhisattva relies upon the Immeasurables to cultivate the perfection of Prajñā, and, for the benefit of sentient beings, proceeds toward the Great Vehicle.
Śāriputra, Great Bodhisattvas rely upon such skillful means, cultivate the six perfections, and, for the benefit and happiness of all sentient beings, proceed toward the Great Vehicle.
Furthermore, Śāriputra, which Great Bodhisattva makes an attention corresponding to the wisdom of All-knowledge, with great Compassion as the foremost, cultivates all Dharma practices such as: the four foundations of mindfulness, the thirty-seven factors of Enlightenment, the three liberation gates, up to the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of the Buddha; preserves the wholesome root, uses non-attainment as the skillful means, shares it equally with all sentient beings, and dedicates it toward the unsurpassed Enlightenment. Śāriputra, that Great Bodhisattva, for the benefit and happiness of all sentient beings, proceeds toward the Great Vehicle.
Furthermore, Śāriputra, which Great Bodhisattva makes an attention corresponding to the wisdom of All-knowledge, with great Compassion as the foremost, using non-attainment as the skillful means, cultivates the knowledge of inner emptiness and the knowledge of suchness, preserves this wholesome root, uses non-attainment as the skillful means, shares it equally with all sentient beings, and dedicates it toward the unsurpassed Enlightenment. Śāriputra, that Great Bodhisattva, for the benefit and happiness of all sentient beings, proceeds toward the Great Vehicle.
Furthermore, Śāriputra, which Great Bodhisattva makes an attention corresponding to the wisdom of All-knowledge, with great Compassion as the foremost, using non-attainment as the skillful means, generates wisdom that, regarding all dharmas as equal, is neither confused nor concentrated; wisdom that is neither permanent nor impermanent; wisdom that is neither joyful nor suffering; wisdom that is neither self nor non-self; wisdom that is neither pure nor impure; wisdom that is neither empty nor non-empty; wisdom that is neither with characteristics nor without characteristics; wisdom that is neither with wishes nor without wishes; wisdom that is neither peaceful nor not peaceful; wisdom that is neither detached nor not detached; wisdom that is neither true nor false; preserves the wholesome root, uses non-attainment as the skillful means, shares it equally with all sentient beings, and dedicates it toward the unsurpassed Enlightenment. Śāriputra, that Great Bodhisattva, for the benefit of all sentient beings, proceeds toward the Great Vehicle.
Furthermore, Śāriputra, which Great Bodhisattva makes an attention corresponding to the wisdom of All-knowledge, with great Compassion as the foremost, gives rise to profound knowledge that does not engage with the past, present, or future, not because he does not know the dharmas of the three times; does not engage with the Desire Realm, Form Realm, or Formless Realm, not because he does not know the dharmas of the three realms; does not engage with wholesome, unwholesome, or indeterminate things, not because he does not know the dharmas of the three natures; does not engage with contaminated and uncontaminated things, not because he does not know the dharmas of contamination and freedom from contamination; does not engage with worldly and supramundane things, not because he does not know the dharmas of the worldly and supramundane; does not engage with conditioned and unconditioned things, not because he does not know the dharmas of the conditioned and unconditioned; preserves this wholesome root, uses non-attainment as the skillful means, shares it equally with all sentient beings, and dedicates it toward the unsurpassed Enlightenment. Śāriputra, that Great Bodhisattva, for the benefit and happiness of all sentient beings, proceeds toward the Great Vehicle.
Śāriputra, because Bodhisattvas possess such skillful means and bring benefit and happiness to all sentient beings, they proceed toward the Great Vehicle; therefore they are also called Mahāsattvas.
Śāriputra, because they proceed toward the Great Vehicle in this way for the benefit and happiness of all sentient beings, these Great Bodhisattvas are praised joyfully by all Tathāgatas, Arhats, Perfectly Enlightened Ones, in the ten directions throughout Buddha worlds as numerous as the sands of the Ganges. In the midst of the great assemblies, they say: “In that direction, in that world, there is a Great Bodhisattva named such-and-such, who proceeds toward the Great Vehicle for the benefit and happiness of all sentient beings, brings about the accomplishment of sentient beings, adorns and purifies Buddha-fields, displays miraculous powers, and accomplishes what should be accomplished.” Such praises spread successively throughout the ten directions. Those who hear them, gods and humans alike, become greatly joyful and say together: “Before long, this Great Bodhisattva will attain the unsurpassed Enlightenment that he has aspired to, causing all sentient beings to receive benefit and happiness.”
At that time, the Venerable Śāriputra asked the Venerable Pūrṇa Maitrāyaṇīputra:
“How does a Great Bodhisattva cultivate through the Dharma of the Great Vehicle for the benefit and happiness of sentient beings?”
Maitrāyaṇīputra said:
“When practicing the profound perfection of Prajñā, whichever Great Bodhisattva makes an attention corresponding to the wisdom of All-knowledge, with great Compassion as the foremost, using non-attainment as the skillful means, although he practices the perfection of Giving, he does not attain the perfection of Giving, nor does he perceive a Bodhisattva, a recipient, an object of giving, or a dharma that obstructs it. Although he practices the perfection of Pure Morality, he does not attain the perfection of Pure Morality, nor does he perceive a Bodhisattva, one who violates precepts, or a dharma that obstructs it. Although he practices the perfection of Patience, he does not attain the perfection of Patience, nor does he perceive a Bodhisattva, an object of patience, or a dharma that has been obstructed. Although he practices the perfection of Diligence, he does not attain the perfection of Diligence, nor does he perceive a Bodhisattva, a lazy person, or a dharma that obstructs it. Although he practices the perfection of Meditation, he does not attain the perfection of Meditation, nor does he perceive a Bodhisattva, a distracted person, or a dharma that obscures the object of meditation. Although he practices the perfection of Prajñā, he does not attain the perfection of Prajñā, nor does he perceive a Bodhisattva, an ignorant person, or a dharma that obstructs the object of wisdom. Śāriputra, this is how a Great Bodhisattva cultivates through the Dharma of the Great Vehicle for the benefit and happiness of sentient beings.
Furthermore, Śāriputra, whichever Great Bodhisattva makes an attention corresponding to the wisdom of All-knowledge, with great Compassion as the foremost, using non-attainment as the skillful means, because of cultivating for a long time, cultivates the thirty-seven factors of Enlightenment, the three liberation gates, up to the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of the Buddha. Śāriputra, this is how a Great Bodhisattva cultivates through the Dharma of the Great Vehicle for the benefit and happiness of sentient beings.
Furthermore, Śāriputra, whichever Great Bodhisattva makes an attention corresponding to the wisdom of All-knowledge, with great Compassion as the foremost, using non-attainment as the skillful means, truly observes that Great Bodhisattvas are merely designations, and that the intrinsic nature of Bodhisattvas is empty because it cannot be grasped. Form up to consciousness are merely designations; their intrinsic nature is empty because it cannot be grasped. The eye faculty up to the mind faculty are merely designations; their intrinsic nature is empty because it cannot be grasped. The form sphere up to the dharma sphere are merely designations; their intrinsic nature is empty because it cannot be grasped. The eye element up to the mind element are merely designations; their intrinsic nature is empty because it cannot be grasped. The form element up to the dharma element are merely designations; their intrinsic nature is empty because it cannot be grasped. The eye-consciousness element up to the mind-consciousness element are merely designations; their intrinsic nature is empty because it cannot be grasped. Ignorance up to old age and death are merely designations; their intrinsic nature is empty because it cannot be grasped. The thirty-seven factors of Enlightenment up to the eighteen unique qualities of the Buddha are merely designations; their intrinsic nature is empty because it cannot be grasped. Inner emptiness up to the emptiness of the emptiness of intrinsic nature are merely designations; their intrinsic nature is empty because it cannot be grasped. Suchness up to ultimate reality are merely designations; their intrinsic nature is empty because it cannot be grasped. Bodhi and Buddha are merely designations; their intrinsic nature is empty because it cannot be grasped. Śāriputra, this is how a Great Bodhisattva cultivates through the Dharma of the Great Vehicle for the benefit and happiness of all sentient beings.
Furthermore, Śāriputra, whichever Great Bodhisattva, from the time of first generating the mind of Enlightenment until attaining the wisdom of All-knowledge, uses non-attainment as the skillful means, constantly cultivates and perfects the Bodhisattva’s miraculous powers, brings about the accomplishment of sentient beings, adorns and purifies Buddha-fields, goes from one Buddha-field to another, approaches and makes offerings to the Buddhas, the World-Honored Ones, receives the true Dharma from the Buddhas. That true Dharma is called the wondrous Dharma corresponding to the Great Vehicle; it is also the essential teaching that Bodhisattvas study.
Śāriputra, although this Great Bodhisattva practices the Great Vehicle, goes from one Buddha-field to another, approaches and makes offerings to the Buddhas, the World-Honored Ones, brings about the accomplishment of sentient beings, adorns and purifies Buddha-fields, and receives the true Dharma of the Buddhas, his mind does not conceive of other Buddha-fields at all.
Śāriputra, this Great Bodhisattva abides in the state of non-duality, observes sentient beings and, according to which body would be suitable to liberate them, manifests that body.
Śāriputra, until attaining the wisdom of All-knowledge, this Great Bodhisattva, wherever he is born, never becomes separated from the true Dharma of the Great Vehicle.
Śāriputra, this Great Bodhisattva will soon attain the wisdom of All-knowledge, and turn the wheel of the true Dharma for gods and humans. This Dharma wheel cannot be turned by Śrāvakas, Pratyekabuddhas, gods, Māras, Brahmās, Asuras, and others.
Śāriputra, because Bodhisattvas cultivate according to the Dharma of the Great Vehicle for the benefit and happiness of all sentient beings, they are also called Mahāsattvas.
Śāriputra, because they proceed toward the Great Vehicle in this way for the benefit and happiness of all sentient beings, these Great Bodhisattvas are praised joyfully by all Tathāgatas, Arhats, Perfectly Enlightened Ones in the ten directions throughout Buddha worlds as numerous as the sands of the Ganges. In the midst of the great assemblies, they say: “In that direction, in that world, there is a Great Bodhisattva named such-and-such, who cultivates according to the Dharma of the Great Vehicle for the benefit and happiness of all sentient beings. Before long, that one will attain the wisdom of All-knowledge and turn the wheel of the true Dharma for gods and humans. That Dharma wheel cannot be turned by the world or by the Śrāvakas.” Such praises spread successively throughout the ten directions. The gods and humans who hear them become greatly joyful and say together: “Before long, this Great Bodhisattva will attain the wisdom of All-knowledge, turn the wheel of the wondrous Dharma, and liberate countless beings.”
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, as the World-Honored One has taught, the Great Bodhisattvas put on the armor of the Great Vehicle. In what circumstances is it said that the Great Bodhisattvas put on the armor of the Great Vehicle?”
The Buddha said to Subhūti:
Which Great Bodhisattva is able to put on the armor of the perfection of Giving up to the armor of the perfection of Prajñā, that Great Bodhisattva puts on the armor of the Great Vehicle.
Which Great Bodhisattva is able to put on the armor of the four foundations of mindfulness up to the armor of the eightfold Noble Path, that Great Bodhisattva puts on the armor of the Great Vehicle.
Which Great Bodhisattva puts on the armor of the emptiness of inner dharmas up to the armor of the emptiness of the self-nature of the emptiness of dharmas, that Great Bodhisattva puts on the armor of the Great Vehicle.
Which Great Bodhisattva is able to put on the armor of suchness up to the armor of ultimate reality, that Great Bodhisattva puts on the armor of the Great Vehicle.
Which Great Bodhisattva is able to put on the armor of the ten powers of the Tathāgata up to the armor of the eighteen unique qualities of the Buddha, that Great Bodhisattva puts on the armor of the Great Vehicle.
Which Great Bodhisattva is able to put on the armor of the wisdom of all, the wisdom of the modes of the Path, and the wisdom of all aspects, that Great Bodhisattva puts on the armor of the Great Vehicle.
Which Great Bodhisattva is able to transform their own body into the appearance of a Buddha, emit great radiance, illuminate throughout the trichiliocosm up to the ten directions of the Ganges-sands number of Buddha worlds, and bring great benefit to sentient beings, that Great Bodhisattva puts on the armor of the Great Vehicle.
Furthermore, Subhūti, whichever Great Bodhisattva puts on such armor of virtues, emits great radiance illuminating throughout the trichiliocosm up to the Buddha worlds in the ten directions as numerous as the sands of the Ganges, and also causes those worlds to move in six ways, bringing great benefit to sentient beings; namely, extinguishing the fierce fires in all hell realms and causing sentient beings to end their sufferings. The Bodhisattva knows that they have ended their suffering, manifests a great voice of taking refuge in the Buddha, causing them to reverently pay homage to the Tathāgata, the Arhat, the Perfectly Awakened One. The beings in those hell realms hear that voice of the Buddha, and their bodies and minds become peaceful and joyful. Leaving the hell realms, they are born among gods and humans; they serve the Buddhas and Bodhisattvas in those worlds. Likewise, they cause all animals and hungry ghosts to hear the Buddha’s voice, and their innermost minds become joyful. After dying from those states of existence, they are born among gods and humans and serve the Buddhas and Bodhisattvas in those worlds. Subhūti, this is the Great Bodhisattva who puts on the armor of the Great Vehicle.
Subhūti, just as a skilled magician or the magician’s apprentice, at a crossroads before a crowd, conjures the appearances of hell beings, animals, and hungry ghosts, and then praises the Buddha Jewel, Dharma Jewel, and Saṅgha Jewel, causing the beings of the three evil destinies to hear them and become peaceful and joyful in their innermost minds. After leaving those states of existence, they die and are born among gods and humans. What do you think? Is that magical illusion real?
Subhūti replied:
“World-Honored One, it is not real.”
The Buddha said to Subhūti:
The Great Bodhisattvas are also like this. Although they cause sentient beings in limitless and countless worlds to escape the three evil destinies, they do not perceive that there are any sentient beings who have been liberated. Why? Because the nature and characteristics of all dharmas are like illusions.
Furthermore, Subhūti, whichever Great Bodhisattva is able to put on the armor of the great merit of the perfection of Giving, transforms the trichiliocosm to be like beryl, transforms their own body into a universal monarch, whose retinue is fully endowed with the seven treasures. For sentient beings, if they need food, they give them food; if they need drink, they give them drink; if they need clothing, they give them clothing; if they need vehicles, they give them vehicles; and whatever other necessities they need, they give them. Having given in this way, according to what is appropriate for them, they teach the Dharma corresponding to the perfections of Giving, Pure Conduct, Patience, Diligence, Meditation, and Prajñā; causing them, after hearing it, to never abandon the Dharma corresponding to the perfections until they attain the unsurpassed state of Awakening. Subhūti, this is the Great Bodhisattva who puts on the armor of the Great Vehicle.
Subhūti, just as a skilled magician or the magician’s disciple, at a crossroads before everyone, conjures poor and destitute sentient beings and, according to their wishes, conjures whatever they need in order to give it to them. What do you think? Is this illusion real?
Subhūti replied:
“World-Honored One, no!”
The Buddha said to Subhūti:
The Great Bodhisattvas are likewise. They are able to put on the armor of the great merit of the perfection of Giving, or transform the world into one like beryl, or transform themselves into a universal monarch seated on the throne of a wheel-turning king, giving sentient beings whatever they need; then, for their sake, teaching the Dharma corresponding to the perfections. Thus, although the Bodhisattva performs actions, there is nothing real in them. Why? Because the nature and characteristics of all dharmas are entirely like illusions.
Furthermore, Subhūti, if a Great Bodhisattva personally puts on the armor of the great merit of the perfection of Pure Conduct, then, for the sake of sentient beings, is born into the household of a universal monarch, inherits the position of a wealthy and sovereign universal monarch, establishes countless hundreds of thousands of millions of billions of beings in the ten paths of wholesome karma, or in the four meditative absorptions, the four immeasurables, the four formless concentrations, or the thirty-seven factors of enlightenment, and broadly explained up to the eighteen unique qualities of the Buddha, and then teaches them such corresponding virtuous Dharma, causing them to abide in it and never abandon it until they attain the unsurpassed state of Awakening. Subhūti, that Great Bodhisattva puts on the armor of the Great Vehicle.
Subhūti, just as a skilled magician or the magician’s disciple, in the middle of a crossroads before everyone’s eyes, conjures countless hundreds of thousands of sentient beings and causes them to abide in the ten paths of wholesome karma, broadly explained up to the eighteen unique qualities of the Buddha. What do you think? Is this illusion real?
Subhūti replied:
“World-Honored One, no!”
The Buddha said to Subhūti:
The Great Bodhisattvas are likewise. For the sake of sentient beings, they are born into the household of a universal monarch, inherit the position of a wealthy and sovereign universal monarch, establish countless hundreds of thousands of millions of billions of beings in the ten paths of wholesome karma, and explain broadly up to the eighteen unique qualities of the Buddha. Thus, although the Bodhisattva performs actions, nothing is real. Why? Because the nature and characteristics of all dharmas are entirely like illusions.
Furthermore, Subhūti, whichever Great Bodhisattva personally puts on the armor of the great merit of the perfection of Patience, and then encourages countless hundreds of thousands of sentient beings to also put on the armor of the great merit of the perfection of Patience.
Subhūti, what does it mean for a Great Bodhisattva to personally put on the armor of the great merit of the perfection of Patience and encourage countless hundreds of thousands of sentient beings to also put on the armor of the great merit of the perfection of Patience? Subhūti, whichever Great Bodhisattva, from the time of first generating the aspiration until attaining the wisdom of all, puts on the armor of patience, constantly thinks: “Suppose all sentient beings were to hold harmful implements such as knives, clubs, and so forth, and come to harm me. I will never give rise to even a single thought of anger; rather, I will encourage sentient beings to cultivate this patience as well.” Subhūti, the thoughts of this Great Bodhisattva are fulfilled until attaining the unsurpassed state of Awakening, never abandoning this patience and also causing sentient beings to cultivate such patience. Subhūti, that Great Bodhisattva puts on the armor of the Great Vehicle.
Subhūti, just as a skilled magician or the magician’s disciple, right at a crossroads before everyone, conjures sentient beings, either holding harmful implements and harming one another, or encouraging one another to cultivate the Dharma of patience. What do you think? Is such an illusion real?
Subhūti replied:
“World-Honored One, it is not real!”
The Buddha taught:
Subhūti, the Great Bodhisattvas are also like this. They themselves put on the armor of the great merit of the perfection of Patience and then encourage countless hundreds of thousands of sentient beings to also put on the armor of the great merit of the perfection of Patience. Thus, although the Bodhisattva performs actions, there is nothing real. Why? Because the nature and characteristics of all dharmas are like illusions.
Furthermore, Subhūti, whichever Great Bodhisattva personally puts on the armor of the great merit of the perfection of Diligence, and encourages countless hundreds of thousands of sentient beings to also put on the armor of the great merit of the perfection of Diligence.
Subhūti, what does it mean for a Great Bodhisattva to personally put on the armor of the great merit of the perfection of Diligence and encourage countless hundreds of thousands of sentient beings to put on the armor of the great merit of the perfection of Diligence?
Subhūti, whichever Great Bodhisattva gives rise to intention corresponding to the wisdom of all, with great compassion as its foundation, advances in bodily and mental diligence in many ways, and encourages countless hundreds of thousands of sentient beings also to advance in bodily and mental diligence in many ways.
Subhūti, that Great Bodhisattva puts on the armor of the Great Vehicle. Subhūti, just as a skilled magician or the magician’s disciple, at a crossroads before everyone, conjures sentient beings who cultivate diligence themselves and encourage others to also cultivate diligence. What do you think? Is this illusion real?
Subhūti replied:
“World-Honored One, no!”
The Buddha said to Subhūti:
The Great Bodhisattvas are also like this. With intention corresponding to the wisdom of all, taking great compassion as the foundation, they cultivate diligence themselves and then encourage sentient beings to cultivate diligence as well; thus, although the Bodhisattva performs actions, there is nothing real. Why? Because the nature and characteristics of all dharmas are entirely like illusions.
Furthermore, Subhūti, whichever Great Bodhisattva personally puts on the armor of the great merit of the perfection of Meditation and encourages countless hundreds of thousands of sentient beings to also put on the armor of the great merit of the perfection of Meditation. Subhūti, what does it mean for a Great Bodhisattva to personally put on the armor of the great merit of the perfection of Meditation and encourage countless hundreds of thousands of sentient beings to also put on the armor of the great merit of the perfection of Meditation?
Subhūti, whichever Great Bodhisattva abides in the equality of the nature of all dharmas; does not perceive dharmas as having concentration or distraction; constantly cultivates the perfection of Meditation in this way; and encourages sentient beings to cultivate this meditation and equality; until attaining the unsurpassed state of Awakening, they do not abandon the cultivation of this equality and meditation. Subhūti, that Great Bodhisattva has already put on the armor of the Great Vehicle.
Subhūti, just as a skilled magician or the magician’s disciple, at a crossroads before everyone, conjures sentient beings who themselves cultivate the dharmas of meditation and equality, and also encourages them to cultivate that meditation. What do you think? Is this illusion real?
Subhūti replied:
“World-Honored One, it is not real.”
The Buddha said to Subhūti:
The Great Bodhisattvas are also like this. They abide in the equality-nature of all phenomena and also encourage sentient beings to cultivate this concentration. Thus, although Bodhisattvas perform actions, there is nothing truly real in them. Why? Because the nature and characteristics of all phenomena are like illusions.
Furthermore, Subhūti, if a Great Bodhisattva personally puts on the armor of the great merit of Prajñāpāramitā and also encourages countless hundreds of thousands of sentient beings, causing them likewise to put on the armor of the great merit of Prajñāpāramitā, what does it mean, Subhūti, that a Great Bodhisattva personally puts on the armor of the great merit of Prajñāpāramitā and encourages countless hundreds of thousands of sentient beings to also put on the armor of the great merit of Prajñāpāramitā?
Subhūti, a Great Bodhisattva who abides in the non-conceptualization of profound Prajñāpāramitā, does not realize this shore, the other shore, or the defilement, purification, or distinctions of phenomena; and also encourages countless hundreds of thousands of sentient beings to abide in such non-conceptual wisdom. Subhūti, such a Great Bodhisattva puts on the armor of the Great Vehicle.
Subhūti, just as a skilled magician or one of his disciples, right at a crossroads, before a crowd of people, conjures various kinds of sentient beings and then causes them to abide in non-conceptual wisdom, and then together causes them to encourage others to abide in such wisdom—what do you think? Is this magical creation real?
Subhūti replied:
“World-Honored One, no, it is not.”
The Buddha said:
Subhūti, the Great Bodhisattvas are also like this. They themselves are able to abide in non-conceptual wisdom and encourage sentient beings to abide in this wisdom. Thus, although Bodhisattvas perform actions, there is nothing truly real in them. Why? Because the nature and characteristics of all phenomena are like illusions.
Furthermore, Subhūti, if a Great Bodhisattva puts on the armor of the merits described above and observes all sentient beings throughout the worlds of Buddhas in the ten directions, as numerous as the sands of the Ganges River, and if those sentient beings accept false teachings and engage in evil conduct, then this Great Bodhisattva, through the power of miraculous abilities, manifests his own body throughout those Buddha worlds. According to what sentient beings desire, he manifests accordingly, practicing the Perfection of Giving and also encouraging others to practice the Perfection of Giving. In this way, he practices the Perfection of Prajñā and also encourages others to practice the Perfection of Prajñā. Having done this, he teaches them, according to their voices and capacities, the Dharma corresponding to the six Perfections, causing them, after hearing it, never to abandon this sublime Dharma until they attain the unsurpassed enlightenment. Subhūti, this is what it means for a Great Bodhisattva to put on the armor of the Great Vehicle.
Subhūti, just as a skilled magician or one of his disciples, right at a crossroads, before a crowd of people, conjures various kinds of sentient beings and causes them to personally abide in the Perfection of Giving up to the Perfection of Prajñā; then also causes others to abide in the Perfection of Giving up to the Perfection of Prajñā—what do you think? Is this magical creation real?
Subhūti replied:
“World-Honored One, it is not real.”
The Buddha said to Subhūti:
The Great Bodhisattvas are also like this. Throughout the Buddha worlds in the ten directions as numerous as the sands of the Ganges River, Bodhisattvas manifest their bodies and, according to what is appropriate, abide in giving… The six Perfections are always never abandoned. Thus, although Bodhisattvas perform actions, there is nothing truly real in them. Why? Because the nature and characteristics of all phenomena are like illusions.
Furthermore, Subhūti, if a Great Bodhisattva puts on the armor of the merits described above, uses intention corresponding to the wisdom of omniscience, takes great compassion as its foundation, uses non-attainment as the means, and benefits and brings happiness to all sentient beings without mixing in the intentions of Śrāvakas and Pratyekabuddhas, then the Great Bodhisattva should not think:
“I should establish certain sentient beings so that they abide in the Perfection of Giving, while other sentient beings should not be established to abide in the Perfection of Giving.”
He should only think:
“I must establish countless, immeasurable, boundless sentient beings so that they abide in the Perfection of Giving.”
Continuing in this way, he should not think:
“I should establish certain sentient beings so that they abide in the Perfection of Prajñā, while other sentient beings should not be established to abide in the Perfection of Prajñā.”
He should only think:
“I must establish countless, immeasurable, boundless sentient beings so that they abide in the Perfection of Prajñā.”
He should not think:
“I should establish certain sentient beings so that they abide in the emptiness of the internal phenomena, while other sentient beings should not be established to abide in the emptiness of the internal phenomena.”
He should only think:
“I must establish countless, immeasurable, boundless sentient beings so that they abide in the emptiness of the internal phenomena.”
Continuing in this way, he should not think:
“I should establish certain sentient beings so that they abide in the emptiness of the emptiness of self-nature, while other sentient beings should not be established to abide in the emptiness of the emptiness of self-nature.”
He should only think:
“I must establish countless, immeasurable, boundless sentient beings so that they abide in the emptiness of the emptiness of self-nature.”
He should not think:
“I should establish only certain sentient beings so that they abide in the thirty-seven factors of enlightenment, while other sentient beings should not be established to abide in the thirty-seven factors of enlightenment.”
He should only think:
“I must establish countless, immeasurable, boundless sentient beings so that they abide in the thirty-seven factors of enlightenment.”
He should not think:
“I should establish certain sentient beings so that they abide in the three gates of liberation, while other sentient beings should not be established to abide in the three gates of liberation.”
He should only think:
“I must establish countless, immeasurable, boundless sentient beings so that they abide in the three gates of liberation.”
Extensively speaking, he should not think:
“I should establish certain sentient beings so that they abide in the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha, while other sentient beings should not be established to abide in the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha.”
He should only think:
“I must establish countless, immeasurable, boundless sentient beings so that they abide in the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha.”
He should not think:
“I should establish certain sentient beings so that they abide in the fruit of Stream-entry up to Pratyekabuddha enlightenment, while other sentient beings should not be established and should not be caused to abide in the fruit of Stream-entry up to Pratyekabuddha enlightenment.”
He should only think:
“I must establish countless, immeasurable, boundless sentient beings so that they abide in the fruit of Stream-entry up to Pratyekabuddha enlightenment.”
He should not think:
“I should establish certain sentient beings so that they abide in the unsurpassed enlightenment, while other sentient beings should not be established to abide in the unsurpassed enlightenment.”
He should only think:
“I must establish countless, immeasurable, boundless sentient beings so that they abide in the unsurpassed enlightenment.”
Subhūti, this is what it means for a Great Bodhisattva to put on the armor of the Great Vehicle.
Subhūti, just as a skilled magician or one of his disciples, right at a crossroads, before a crowd of people, conjures countless, immeasurable sentient beings and causes them to abide in the six Perfections up to unsurpassed enlightenment—what do you think? Is that magical creation real?
Subhūti replied:
“World-Honored One, it is not real.”
The Buddha taught:
Subhūti, the Great Bodhisattvas are also like this. Using intention corresponding to the wisdom of omniscience, taking great compassion as the foundation, and using non-attainment as the means, they establish countless, immeasurable sentient beings and cause them to abide in the six Perfections up to unsurpassed enlightenment. Thus, although Bodhisattvas perform actions, there is nothing truly real in them. Why? Because the nature and characteristics of all phenomena are like illusions.