THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 580
Chapter on the Perfection of Giving (2)
Furthermore, Mãn Từ Tử, if a Great Bodhisattva wishes to realize the highest unsurpassed enlightenment, among all practices, the first thing one should learn is the undefiled Perfection of Giving. Why? Mãn Từ Tử, if one learns the Perfection of Giving, then body and mind must continuously and swiftly depart from the greed, stinginess, and miserliness that have been cultivated from beginningless kalpas until now, and only then gradually draw near to the wisdom of Omniscience. Therefore, whenever a Bodhisattva gives rise to an intention corresponding with the wisdom of Omniscience that is presently manifest and continuous; at that time, at that time, one gradually draws near the wisdom of Omniscience. Whenever, whenever one gradually draws near the wisdom of Omniscience; at that time, at that time, one gradually distances oneself from the vehicles of the Śrāvakas and Pratyekabuddhas. Whenever, whenever one gradually distances oneself from the Śrāvakas and Pratyekabuddhas; at that time, at that time, one gradually approaches the wisdom of Omniscience.
Furthermore, Mãn Từ Tử, it is like when rain falls, a jar placed in a high place collects the rainwater. The rainwater gradually fills the jar. When it becomes full in this way, it is because raindrops fall continuously without interruption, neither before nor after. Bodhisattvas are also like this. Seeking the wisdom of Omniscience is not something attained merely by initially generating the aspiration, nor is it attained after sitting upon the Bodhi seat and generating a mind of regret. It is attained through continuously generating the aspiration from the moment of first arousing the mind of enlightenment until sitting upon the Bodhi seat and giving rise to the final thought. Because the initial aspiration and the final thought arising upon sitting on the Bodhi seat support one another continuously, one seeks the wisdom of Omniscience and realizes the wisdom of Omniscience. The thoughts at the beginning, middle, and end all turn toward the wisdom of Omniscience in order to realize the highest unsurpassed enlightenment. Essentially, it is because these thoughts continue one after another without interruption, eliminating obstructive phenomena, that accomplishment is achieved.
Furthermore, Mãn Từ Tử, if Bodhisattvas wish to quickly realize unsurpassed Bodhi, they should not allow their minds to be interrupted by being mixed with other things.
At that time, Mãn Từ Tử immediately asked the Venerable Śāriputra:
When is it said that the minds of Bodhisattvas are not interrupted by being mixed with other things?
Śāriputra replied:
If Bodhisattvas engage in irrational thinking, they can immediately observe themselves correctly. Such a person follows the wisdom of Omniscience without contradiction. These Bodhisattvas can truly know: “I am currently giving rise to irrational thoughts, but I have the wisdom of Omniscience as a companion that supports me.” This means that the very thing which causes me to give rise to irrational thoughts has the ability to lead me into continuous birth and death, remaining there for a long time in order to benefit sentient beings. If my body does not engage in irrational thinking, and if it helps me remain there, then it would immediately be destroyed; I myself would not attain perfection. How could I benefit other sentient beings? This degree is called the mind of Bodhisattvas that is not interrupted by being mixed with other things.
Furthermore, Mãn Từ Tử, if Bodhisattvas contemplate the favorable and unfavorable aspects of all phenomena, all mutually supporting one another toward the wisdom of Omniscience, then these Bodhisattvas use skillful means to contemplate all phenomena, all following the seeking of the highest unsurpassed enlightenment, without allowing favorable or unfavorable circumstances to cause their minds to be interrupted by other thoughts. In adverse situations, the mind does not give rise to anger; in favorable situations, the mind does not give rise to attachment and defilement. Whether unfavorable or favorable, if one clearly understands that they support and serve as conditions leading toward the wisdom of Omniscience, then such a Bodhisattva’s mind is not mixed with anything at all times and in all external circumstances.
Furthermore, Mãn Từ Tử, it is like a person who is captured by another person and taken away to be killed. That person trembles with fear and no longer thinks of anything else, only thinking: “Before long, surely I will be killed by them.” Bodhisattvas are also like this. If they constantly contemplate the wisdom of Omniscience and, during that time, have no other thoughts, then those Bodhisattvas, at all times, have minds that are not interrupted by other things.
Furthermore, Mãn Từ Tử, it is like a person carrying many precious jewels into a wilderness where there are many fierce and violent robbers. At that time, the person no longer thinks of anything else, only thinking: “When will I escape from this dangerous place and reach a wealthy and peaceful country?” Bodhisattvas are also like this. If they constantly contemplate the wisdom of Omniscience, then other thoughts cannot arise. The body and mind of these Bodhisattvas are pure, and their minds are not interrupted by being mixed with other things.
Furthermore, Mãn Từ Tử, it is like a person who once committed theft and robbery and is being sought by the king. That person is frightened and hides in a marketplace, concealing himself among the noisy crowds in order to escape. Right there, drums are beaten, horns are blown, and the king’s decree announcing the search for him is read aloud. At that time, the person no longer thinks of anything else, only thinking: “Do not let them know I am here; if they see me, I will be captured and bound.” Bodhisattvas are also like this. In order to realize the highest unsurpassed enlightenment, they constantly contemplate the wisdom of Omniscience and do not allow other thoughts to arise. In their cultivation, these Bodhisattvas do not allow their minds to become mixed.
Furthermore, Mãn Từ Tử, it is like a goldsmith to whom someone brings one hundred pieces of gold and personally hands them over, saying: “The king has ordered you to take this material and make precious and beautiful ornaments. You must devote yourself fully and complete them within one month. If you fail to complete them or make them ugly, your head will be cut off and you will certainly not be spared.” The goldsmith, after hearing this, trembles in body and mind, diligently exerts himself day and night in his work, never thinking of anything else, only thinking: “How can I complete them within the time limit given by the king and make the ornaments beautiful?” Before the ornaments were completed, during that period of time, although he ate and drank and so forth, he completely did not think about eating and drinking and so forth; he only kept his mind on the lump of gold and continuously thought about how to create truly beautiful ornaments. Why?
Mãn Từ Tử, because that person greatly cherished his own life. When the appointed time arrived, the goldsmith completed the beautiful ornaments and brought them before the king, saying:
“Your Majesty, the precious ornaments that the king ordered me to make are now complete.”
The king was very pleased and comforted him:
“You have followed my command and have achieved great merit. Normally it should have taken twelve months to finish, but you completed everything within only one month.”
The king then brought out many precious things and bestowed them as rewards.
Bodhisattvas are likewise so. From the moment they first arouse the mind of enlightenment until the final moment when the Vajra-like Samādhi is about to manifest, throughout that period their minds have never been mixed with other things; they only seek to develop the wisdom of Omniscience. Just as the goldsmith cherished his life and, while the ornaments were not yet finished, during that period never allowed false thoughts to intrude and devoted his whole mind to making the ornaments, so too are Bodhisattvas. Because they honor Bodhi, before attaining the highest unsurpassed enlightenment, their minds constantly contemplate the wisdom of Omniscience. During that time, there is not a single other thought. This is called a mind that is not interrupted by being mixed with other things.
If Bodhisattvas seeking the wisdom of Omniscience can abide in such a mind without allowing it to become mixed, and diligently cultivate the Bodhi practices, they will quickly complete the accumulations of Bodhi. Other Bodhisattvas, because they cultivate the Bodhisattva practices while allowing their minds to become mixed, must pass through countless kalpas before completing the accumulations of unsurpassed perfect enlightenment. These Bodhisattvas do not pass through a hundred kalpas before attaining completion. Why? Mãn Từ Tử, because these Bodhisattvas seek the wisdom of Omniscience and do not allow other thoughts to mix into their great Bodhi minds. Therefore, their minds are not mixed with the cultivation of Bodhisattva practices, and they do not need to pass through a hundred kalpas before completing and realizing the accumulations of unsurpassed Bodhi. When the mind is continuously mixed, the accumulations of Bodhi cannot be accomplished. When the mind is mixed only slightly and continues onward, the accumulations of Bodhi are accomplished because diligence continuously increases in every moment.
Thus, Bodhisattvas who wish to seek the highest unsurpassed enlightenment and quickly bring the accumulations to perfection must diligently use undefiled skillful means to generate an unmixed mind. If they attain such a mind, they will easily realize the wisdom of Omniscience.
At that time, Mãn Từ Tử asked Śāriputra:
What is the nature of a mind that is not mixed? What kinds of thoughts cause the mind to become mixed? Because the mind has discrimination, it is called mixed. How should the assembly of Bodhisattvas abandon it?
Śāriputra replied:
If Bodhisattvas use skillful means and only seek the wisdom of Omniscience, without thinking of anything else that could cause mixture, then this is the nature of a mind that is not mixed. If one gives rise to thoughts corresponding to the Śrāvaka vehicle or thoughts corresponding to the Pratyekabuddha vehicle, all of these can mix the great Bodhi mind, and all are called irrational Bodhisattva thoughts. Why? Because the thoughts of the Two Vehicles contradict the highest unsurpassed enlightenment.
If anyone gives rise to such a mind at the present moment, they will not perfect the accumulations of Bodhi, but instead rejoice in the peace and happiness of Nirvāṇa and become weary of birth and death. Regarding this, Bodhisattvas should abandon and avoid it. They should think as follows: “Thoughts concerning the Two Vehicles will distance me from the wisdom of Omniscience and follow entry into Nirvāṇa. I should not allow such things to mix into my mind.” Therefore, Bodhisattvas should think: “A mind corresponding with greed, anger, and delusion regarding great Bodhi, although it is an obstacle, nevertheless follows the accumulations of Bodhi and therefore is not greatly mixed with the Bodhisattva mind.”
The mind that seeks the position of Pratyekabuddha or Śrāvaka is different. Why? Because greed, anger, and delusion can cause continuous birth and death throughout the realms, but they protect Bodhisattvas and lead them toward the wisdom of Omniscience. This means that Bodhisattvas, using skillful means, accept future bodies and undergo various afflictions in order to greatly benefit sentient beings.
Based upon this, they cultivate and perfect Giving, Pure Discipline, Patience, Diligence, Meditation, and Prajñāpāramitā. Based upon this, they cultivate and perfect the four meditations, the four immeasurables, and the four formless concentrations. Based upon this, they cultivate and perfect the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. Based upon this, they cultivate and perfect the liberation doors of Emptiness, Signlessness, and Wishlessness. Based upon this, they cultivate and perfect all dhāraṇī teachings and all samādhi teachings. Based upon this, they cultivate and perfect the stages of the Bodhisattva path, the five kinds of eyes, and the six supernatural powers. Based upon this, they cultivate and perfect the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique Buddha qualities, and the infinite and boundless merits and virtues of all Buddhas.
Such afflictions can protect Bodhisattvas and enable them to realize the highest unsurpassed enlightenment. They are not like the thoughts of Śrāvakas and Pratyekabuddhas, because those thoughts obstruct great Bodhi, hinder the accumulations, and prevent completion. Therefore, when the minds of great Bodhisattvas become mixed with those thoughts, they become distant from unsurpassed Bodhi. Thus, the minds of Bodhisattvas should not be mixed with thoughts of Śrāvakas or Pratyekabuddhas. Because Bodhisattvas seek great Bodhi, they should avoid them and not allow them to arise.
Although their bodies remain in the various realms and they must follow thoughts of affliction, these are not greatly mixed with the Bodhisattva mind. Why? Mãn Từ Tử, because Bodhisattvas seeking great Bodhi wear the armor of diligence only because they wish to liberate sentient beings. They abide for a long time in birth and death in order to greatly benefit them, and they should not quickly think of ending afflictions.
Because of this thought, they immediately attain a continuous body that remains for a long time in the various realms. Based upon this, they preserve Giving, Pure Discipline, Patience, Diligence, Meditation, Prajñāpāramitā, and countless other Buddha-dharmas, all of which become perfected.
Such thoughts corresponding with afflictions follow and protect Bodhisattvas in their future bodies and lead them toward the arising of the highest unsurpassed enlightenment. Before realizing Bodhi, until they have not yet sat upon the wondrous Dharma Bodhi seat, they do not seek to cut off these afflictions completely. Regarding such thoughts, they should not eliminate them entirely.
Therefore, those Great Bodhisattvas, if afflictions arise at the present moment, should not become weary of samsara. Why? Maitreya, because Bodhisattvas, with regard to afflictions, recollect their benefits and think: “Because of this, I am caused to develop various accumulations of Bodhi, enabling them to be quickly perfected. This has great benevolence toward me.” Why? Because just as other wholesome dharmas are respected by me due to their benefit, so too should afflictions not be hated. Bodhisattvas, using such skillful means, deeply respect afflictions and adverse circumstances as they respect the World-Honored Buddha. Why? Because these Bodhisattvas know how to contemplate through skillful means: “Because the bonds and afflictive formations associated with existence have not yet been completely eliminated, I must cultivate Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, Prajñāpāramitā, and the countless, boundless other Buddha-dharmas in order to perfect them.”
Through this, they generate the wisdom of Omniscience. Whenever, whenever they cultivate Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, Prajñāpāramitā, and the countless, boundless other Buddha-dharmas and gradually perfect them, then, then they cause the bonds and afflictive formations of the realms of existence to be gradually worn away until they are completely ended, and they immediately attain the unsurpassed state of Enlightenment. It is like a merchant who uses a cart to carry extremely heavy precious goods to a great city far away. Whenever, whenever that cart moves gradually forward, then, then the axle, wheels, and other parts of the cart gradually wear away. In this way, step by step, it enters the great city. Once the parts of the cart have broken down, the task has been accomplished, and the owner has no regret.
Bodhisattvas, using skillful means, are likewise. They use the afflictive formations dependent upon the body as support for protection. Whenever, whenever the continuity of afflictive formations protects the body, then, then Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, Prajñāpāramitā, and the countless, boundless other Buddha-dharmas gradually become perfected. Whenever, whenever Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, Prajñāpāramitā, and the countless, boundless other Buddha-dharmas gradually become perfected, then, then the bonds and afflictive formations of the realms of existence gradually diminish. Whenever, whenever the bonds and afflictive formations of conditioned existence gradually diminish, then, then they gradually draw near the wisdom of Omniscience.
When Bodhisattvas attain great Bodhi, at that time all the afflictive formations relying upon the body cease. The tasks that needed to be done have been completed, and they no longer receive a body bound by afflictions. Just as after a cart has entered the city, there is no longer any need to use the cart.
Afflictions, in this way, although they are obstacles to great Bodhi, possess the power to protect the accumulations of Bodhi. Therefore, until Bodhisattvas sit upon the wondrous Bodhi seat of Perfect Enlightenment, they do not completely eliminate afflictions. Once they attain Bodhi, all afflictions cease.
If there are sentient beings who come to the Bodhisattva, previously ridiculing and criticizing them, but later request the true Dharma, then the Bodhisattva joyfully gives to them, thinking as follows:
“This sentient being has come to me and bestowed great benevolence, causing me to accomplish Giving and Patience. Through this, I attain the wisdom of Omniscience. Because of this person, I have developed superior resolve and attained the supreme great Bodhi, surpassing other states.”
Therefore, among the intentions of this Bodhisattva, only intentions corresponding to the Two Vehicles are excluded. Other intentions should not be rejected, because they all possess the power to protect the attainment of the wisdom of Omniscience.
At that time, Maitreya immediately asked Venerable Śāriputra:
“Could it be that the Two Vehicles also possess the power to protect the wisdom of Omniscience? That is, can the Śrāvakas also teach and advise Bodhisattvas, causing them to diligently cultivate Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, Prajñāpāramitā, and the countless, boundless other Buddha-dharmas? Or can Pratyekabuddhas also become fields of merit and offer robes, food, and other necessities to Bodhisattvas so that they quickly attain the wisdom of Omniscience? Then why is it said that intentions corresponding to Śrāvakas and Pratyekabuddhas do not have the power to protect the wisdom of Omniscience and these accumulations?”
Śāriputra replied to Venerable Maitreya:
“Indeed, indeed! Śrāvakas and Pratyekabuddhas both possess the power to protect this wisdom of Omniscience and these accumulations. That is, Śrāvakas can teach and advise Bodhisattvas, causing them to diligently cultivate Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā. They can also teach and advise Bodhisattvas, causing them to diligently cultivate emptiness of the internal, emptiness of the external, emptiness of both the internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of emptiness.
They can also teach and advise Bodhisattvas, causing them to diligently cultivate the four meditations, the four immeasurables, and the four formless concentrations. They can also teach and advise Bodhisattvas, causing them to diligently cultivate the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.
They can also teach and advise Bodhisattvas, causing them to diligently cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases. They can also teach and advise Bodhisattvas, causing them to diligently cultivate the liberation doors of emptiness, signlessness, and wishlessness.
They can also teach and advise Bodhisattvas, causing them to diligently cultivate the stages of Extreme Joy, Free from Defilement, Radiant, Blazing Wisdom, Extremely Difficult to Overcome, Manifestation, Far-Going, Immovable, Good Wisdom, and Dharma Cloud.
They can also teach and advise Bodhisattvas, causing them to diligently cultivate the stages of Pure Insight, Lineage, the Eighth Stage, Possessing Vision, Thinness, Freedom from Desire, Having Accomplished the Task, Pratyekabuddha, Bodhisattva, and Tathāgata.
They can also teach and advise Bodhisattvas, causing them to diligently cultivate all dhāraṇī methods and all samādhi methods. They can also teach and advise Bodhisattvas, causing them to diligently cultivate the five types of eyes and the six supernatural powers.
They can also teach and advise Bodhisattvas, causing them to diligently cultivate 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.
They can also teach and advise Bodhisattvas, causing them to diligently cultivate the thirty-two marks of a Great Being and the eighty excellent characteristics. They can also teach and advise Bodhisattvas, causing them to diligently cultivate the dharma of not forgetting and the nature of always maintaining equanimity.
They can also teach and advise Bodhisattvas, causing them to diligently cultivate the wisdom of all, the wisdom of the paths, and the wisdom of all aspects. They can also teach and advise Bodhisattvas, causing them to diligently cultivate all practices of Great Bodhisattvas. They can also teach and advise Bodhisattvas, causing them to diligently cultivate the unsurpassed state of Enlightenment of all Buddhas.
Therefore, Śrāvakas also possess the power to protect this wisdom of Omniscience and these accumulations.
Pratyekabuddhas also wish to become fields of merit and make offerings to Bodhisattvas. That is, Bodhisattvas receive complete offerings of necessities for the body from these fields of merit and dedicate them toward unsurpassed Enlightenment. Therefore, Pratyekabuddhas also possess the power to protect this wisdom of Omniscience and these accumulations.
However, the thoughts of Śrāvakas and Pratyekabuddhas do not completely possess the power to protect this wisdom of Omniscience and these accumulations. Why? Because intentions corresponding to Śrāvakas and Pratyekabuddhas possess superior protective power for the Two Vehicles, but do not accord with the aspiration of Bodhisattvas seeking unsurpassed Enlightenment and these accumulations.
That is, they are thoughts of being weary of samsara, delighting in entering Nirvana, and abandoning great Bodhi and sentient beings. Therefore, Bodhisattvas must never have thoughts corresponding to Pratyekabuddhas or Śrāvakas. This is because such thoughts completely do not accord with the attainment of Buddhahood and the benefit of sentient beings by the Buddhas.
Furthermore, Maitreya, the Śrāvaka Vehicle has great benevolence toward the aspiration of Great Bodhisattvas for unsurpassed Enlightenment. That is, assemblies of Great Bodhisattvas proclaim teachings of Dharma and provide instruction and exhortation corresponding to all Pāramitās and superior practices, causing them to diligently cultivate and quickly attain perfection. They also provide pure fields of merit and make offerings to Bodhisattvas, causing Bodhisattvas to quickly perfect the accumulations of Bodhi.
Therefore, these Śrāvakas possess great benevolence toward Bodhisattvas. Thus, Bodhisattvas, using skillful means, observe sentient beings and all dharmas, and regard all of them as possessing benevolent qualities that accord with the wisdom of Omniscience and these accumulations.
The minds or wisdoms of Arhats also possess benevolence toward the Bodhisattva Vehicle. That is, if there were no such minds or wisdoms, Bodhisattvas would have no obstacles.
Why is it said that Bodhisattvas should not generate the mind of an Arhat, nor cultivate the wisdom of an Arhat? Because such a thing obstructs Bodhisattvas from generating the accumulations of Bodhi, quickly perfecting them, and rapidly attaining the wisdom of Omniscience. Therefore, the mind or wisdom of Arhats also possesses benevolence toward the Bodhisattva Vehicle. That is, it enables Bodhisattvas to attain the wisdom of Omniscience and benefit sentient beings throughout the future.
The minds or wisdoms of all Pratyekabuddhas also possess benevolence toward the Bodhisattva Vehicle. That is, without such minds or wisdoms, there would be no obstruction. Why is it said that Bodhisattvas should not generate the mind of a Pratyekabuddha, nor cultivate the wisdom of a Pratyekabuddha? Because that mind or wisdom obstructs Bodhisattvas from generating the accumulations of Bodhi, quickly perfecting them, and rapidly attaining the wisdom of Omniscience. Therefore, the mind or wisdom of Pratyekabuddhas also possesses benevolence toward the Bodhisattva Vehicle. That is, it enables Bodhisattvas to attain the wisdom of Omniscience and benefit sentient beings throughout the future.
Furthermore, by contemplating the inferior minds and wisdoms of the Two Vehicles, Bodhisattvas cultivate superior minds and wisdoms. If there were no inferior minds and wisdoms of the Two Vehicles, Bodhisattvas would not be able to cultivate superior minds and wisdoms.
Thus, the conditioned and unconditioned minds and wisdoms of Bodhisattvas, excluding only the minds and wisdoms of the Thus Come One, Worthy One, Perfectly Enlightened One, are, with regard to all other dharmas, the darkest, the most excellent, the most revered, the highest, the most wondrous, the supremely wondrous, the highest above, unsurpassed, unequaled, and incomparable.
Therefore, all minds and wisdoms of Śrāvakas and Pratyekabuddhas possess a small portion of the power that accords with the wisdom of Omniscience. Bodhisattvas, using such skillful means, observe sentient beings and all dharmas, and regard all of them as possessing the power that accords with the wisdom of Omniscience and these accumulations; therefore, they do not abandon anything.
Furthermore, Maitreya, Great Bodhisattvas practicing the Perfection of Giving may give away wealth and precious objects, yet they do not conceive of signs regarding that act. That is, if they abandon all signs of the gift and dedicate it toward unsurpassed Enlightenment, wishing to greatly benefit sentient beings, they immediately attain the wisdom of Omniscience.
If they do not abandon signs and dedicate them toward Bodhi, wishing to greatly benefit sentient beings, then throughout their entire life they will not attain the wisdom of Omniscience.
If Bodhisattvas obtain much gold, silver, and other precious things, although this is called obtaining gain, it is not yet called obtaining great gain. If Bodhisattvas abandon gold, silver, and other precious things, this can be called obtaining great gain.
If the Bodhisattvas relinquish all appearances in order to dedicate [their merits] toward the unsurpassed perfect Enlightenment, bringing great benefit to sentient beings, this is called attaining the unsurpassed perfect benefit. If a Bodhisattva becomes a king in the Desire Realm, ruling over the entire Desire Realm and possessing great power, although this is called a benefit, it is not yet called attaining the great benefit.
If the Bodhisattvas relinquish the royal position and power in the Desire Realm, only then are they called those who have attained the great benefit. If the Bodhisattvas relinquish all appearances in order to dedicate [their merits] toward the unsurpassed perfect Enlightenment, bringing great benefit to sentient beings, only then do they attain the unsurpassed perfect benefit. If sentient beings relinquish all appearances and attain the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, or Pratyekabuddha Bodhi, although this is called attaining a benefit, it is not yet called attaining the great benefit.
If sentient beings relinquish all appearances in order to dedicate [their merits] toward the unsurpassed perfect Enlightenment, bringing great benefit to sentient beings, only then is it called attaining the unsurpassed perfect benefit. If one attains the unsurpassed perfect Enlightenment, among all benefits, this is supreme and most excellent. Why? Because the aspiration of the Bodhisattvas to attain the unsurpassed perfect Enlightenment, thereby bringing great benefit to sentient beings, is something that Śrāvakas, Pratyekabuddhas, and ordinary beings do not possess.
If the Bodhisattvas recollect all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples throughout the ten directions, and make offerings of all kinds of food and drink, clothing, bedding, medicines and treatments for illness, magnificent dwellings, personal wealth, fragrances, and flowers, presenting all these things as offerings to all of them, although this is called attaining a benefit, it is not yet attaining the unsurpassed benefit.
If the Bodhisattvas relinquish all appearances in order to dedicate [their merits] toward the unsurpassed perfect Enlightenment, bringing great benefit to sentient beings, only then is it called attaining the unsurpassed perfect benefit. Why? Because food, drink, and all material things possess many appearances. All phenomena that have appearances have quantities. Phenomena with quantities have limitations and boundaries. Depending upon this, one cannot realize the unbounded wisdom of omniscience.
If the Bodhisattvas, through skillful means, rely upon all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and the assembly of disciples, who possess immeasurable rare virtues, yet do not grasp at appearances; although they conceive of food, drink, clothing, bedding, medicines for treating illness, magnificent dwellings, personal wealth, fragrances, and flowers, they present all these things as offerings without grasping at appearances. Although they dedicate [their merits] toward the unsurpassed perfect Enlightenment, bringing great benefit to sentient beings, they do not grasp at appearances. By realizing this wisdom of omniscience, they benefit sentient beings until the end of future lives. One should know that this is called attaining the unsurpassed benefit, and among all benefits of phenomena, it is the foremost.
If the Bodhisattvas practice giving with such skillful means, they are called Bodhisattvas who are foremost and will certainly attain the wisdom of omniscience. Why? Because the wisdom of omniscience is extremely difficult to realize. Such Bodhisattvas are able to relinquish all internal and external appearances, with minds unattached, and seek to realize such wisdom of omniscience. Among Bodhisattvas, they are the leaders and will attain unsurpassed perfect Enlightenment.
The Bodhisattvas of the past, present, and future who have attained, are attaining, or will attain the wisdom of omniscience have all done so through the arising of such skillful means.
At that time, Venerable Pūrṇa Maitrāyaṇīputra asked Venerable Śāriputra:
“How do Bodhisattvas enter the number of the foremost Bodhisattvas?”
Śāriputra replied:
“If the Bodhisattvas use skillful means and do not grasp at the characteristics of phenomena, these Bodhisattvas enter the number of the foremost Bodhisattvas.”
Pūrṇa Maitrāyaṇīputra asked:
“With regard to which phenomena do these Bodhisattvas not grasp any characteristics?”
Śāriputra replied:
“These Bodhisattvas, with regard to the form aggregate, do not grasp the characteristics of permanence or impermanence; with regard to the feeling, perception, formations, and consciousness aggregates, they likewise do not grasp the characteristics of permanence or impermanence. With regard to the form aggregate, they do not grasp the characteristics of pleasure or non-pleasure; with regard to the feeling, perception, formations, and consciousness aggregates, they likewise do not grasp the characteristics of pleasure or non-pleasure. With regard to the form aggregate, they do not grasp the characteristics of self or non-self; with regard to the feeling, perception, formations, and consciousness aggregates, they likewise do not grasp the characteristics of self or non-self. With regard to the form aggregate, they do not grasp the characteristics of purity or impurity; with regard to the feeling, perception, formations, and consciousness aggregates, they likewise do not grasp the characteristics of purity or impurity. With regard to the form aggregate, they do not grasp the characteristics of being apart or not apart; with regard to the feeling, perception, formations, and consciousness aggregates, they likewise do not grasp the characteristics of being apart or not apart. With regard to the form aggregate, they do not grasp the characteristics of tranquility or non-tranquility; with regard to the feeling, perception, formations, and consciousness aggregates, they likewise do not grasp the characteristics of tranquility or non-tranquility.
These Bodhisattvas, with regard to the eye sense base, do not grasp the characteristics of permanence or impermanence; with regard to the ear, nose, tongue, body, and mind sense bases, they likewise do not grasp the characteristics of permanence or impermanence. With regard to the eye sense base, they do not grasp the characteristics of pleasure or non-pleasure; with regard to the ear, nose, tongue, body, and mind sense bases, they likewise do not grasp the characteristics of pleasure or non-pleasure. With regard to the eye sense base, they do not grasp the characteristics of self or non-self; with regard to the ear, nose, tongue, body, and mind sense bases, they likewise do not grasp the characteristics of self or non-self. With regard to the eye sense base, they do not grasp the characteristics of purity or impurity; with regard to the ear, nose, tongue, body, and mind sense bases, they likewise do not grasp the characteristics of purity or impurity. With regard to the eye sense base, they do not grasp the characteristics of being apart or not apart; with regard to the ear, nose, tongue, body, and mind sense bases, they likewise do not grasp the characteristics of being apart or not apart. With regard to the eye sense base, they do not grasp the characteristics of tranquility or non-tranquility; with regard to the ear, nose, tongue, body, and mind sense bases, they likewise do not grasp the characteristics of tranquility or non-tranquility.
These Bodhisattvas, with regard to the form sense object, do not grasp the characteristics of permanence or impermanence; with regard to sound, smell, taste, touch, and dharma sense objects, they likewise do not grasp the characteristics of permanence or impermanence. With regard to the form sense object, they do not grasp the characteristics of pleasure or non-pleasure; with regard to sound, smell, taste, touch, and dharma sense objects, they likewise do not grasp the characteristics of pleasure or non-pleasure. With regard to the form sense object, they do not grasp the characteristics of self or non-self; with regard to sound, smell, taste, touch, and dharma sense objects, they likewise do not grasp the characteristics of self or non-self. With regard to the form sense object, they do not grasp the characteristics of purity or impurity; with regard to sound, smell, taste, touch, and dharma sense objects, they likewise do not grasp the characteristics of purity or impurity. With regard to the form sense object, they do not grasp the characteristics of being apart or not apart; with regard to sound, smell, taste, touch, and dharma sense objects, they likewise do not grasp the characteristics of being apart or not apart. With regard to the form sense object, they do not grasp the characteristics of tranquility or non-tranquility; with regard to sound, smell, taste, touch, and dharma sense objects, they likewise do not grasp the characteristics of tranquility or non-tranquility.
These Bodhisattvas, with regard to the eye element, do not grasp the characteristics of permanence or impermanence; with regard to the ear, nose, tongue, body, and mind elements, they likewise do not grasp the characteristics of permanence or impermanence. With regard to the eye element, they do not grasp the characteristics of pleasure or non-pleasure; with regard to the ear, nose, tongue, body, and mind elements, they likewise do not grasp the characteristics of pleasure or non-pleasure. With regard to the eye element, they do not grasp the characteristics of self or non-self; with regard to the ear, nose, tongue, body, and mind elements, they likewise do not grasp the characteristics of self or non-self. With regard to the eye element, they do not grasp the characteristics of purity or impurity; with regard to the ear, nose, tongue, body, and mind elements, they likewise do not grasp the characteristics of purity or impurity. With regard to the eye element, they do not grasp the characteristics of being apart or not apart; with regard to the ear, nose, tongue, body, and mind elements, they likewise do not grasp the characteristics of being apart or not apart. With regard to the eye element, they do not grasp the characteristics of tranquility or non-tranquility; with regard to the ear, nose, tongue, body, and mind elements, they likewise do not grasp the characteristics of tranquility or non-tranquility.
These Bodhisattvas, with regard to the form element, do not grasp the characteristics of permanence or impermanence; with regard to sound, smell, taste, touch, and dharma elements, they likewise do not grasp the characteristics of permanence or impermanence. With regard to the form element, they do not grasp the characteristics of pleasure or non-pleasure; with regard to sound, smell, taste, touch, and dharma elements, they likewise do not grasp the characteristics of pleasure or non-pleasure. With regard to the form element, they do not grasp the characteristics of self or non-self; with regard to sound, smell, taste, touch, and dharma elements, they likewise do not grasp the characteristics of self or non-self. With regard to the form element, they do not grasp the characteristics of purity or impurity; with regard to sound, smell, taste, touch, and dharma elements, they likewise do not grasp the characteristics of purity or impurity. With regard to the form element, they do not grasp the characteristics of being apart or not apart; with regard to sound, smell, taste, touch, and dharma elements, they likewise do not grasp the characteristics of being apart or not apart. With regard to the form element, they do not grasp the characteristics of tranquility or non-tranquility; with regard to sound, smell, taste, touch, and dharma elements, they likewise do not grasp the characteristics of tranquility or non-tranquility.
These Bodhisattvas, with regard to the eye consciousness element, do not grasp the characteristics of permanence or impermanence; with regard to the ear, nose, tongue, body, and mind consciousness elements, they likewise do not grasp the characteristics of permanence or impermanence. With regard to the eye consciousness element, they do not grasp the characteristics of pleasure or non-pleasure; with regard to the ear, nose, tongue, body, and mind consciousness elements, they likewise do not grasp the characteristics of pleasure or non-pleasure. With regard to the eye consciousness element, they do not grasp the characteristics of self or non-self; with regard to the ear, nose, tongue, body, and mind consciousness elements, they likewise do not grasp the characteristics of self or non-self. With regard to the eye consciousness element, they do not grasp the characteristics of purity or impurity; with regard to the ear, nose, tongue, body, and mind consciousness elements, they likewise do not grasp the characteristics of purity or impurity. With regard to the eye consciousness element, they do not grasp the characteristics of being apart or not apart; with regard to the ear, nose, tongue, body, and mind consciousness elements, they likewise do not grasp the characteristics of being apart or not apart. With regard to the eye consciousness element, they do not grasp the characteristics of tranquility or non-tranquility; with regard to the ear, nose, tongue, body, and mind consciousness elements, they likewise do not grasp the characteristics of tranquility or non-tranquility.
These Bodhisattvas, with regard to eye contact, do not grasp the characteristics of permanence or impermanence; with regard to ear, nose, tongue, body, and mind contact, they likewise do not grasp the characteristics of permanence or impermanence. With regard to eye contact, they do not grasp the characteristics of pleasure or non-pleasure; with regard to ear, nose, tongue, body, and mind contact, they likewise do not grasp the characteristics of pleasure or non-pleasure. With regard to eye contact, they do not grasp the characteristics of self or non-self; with regard to ear, nose, tongue, body, and mind contact, they likewise do not grasp the characteristics of self or non-self. With regard to eye contact, they do not grasp the characteristics of purity or impurity; with regard to ear, nose, tongue, body, and mind contact, they likewise do not grasp the characteristics of purity or impurity. With regard to eye contact, they do not grasp the characteristics of being apart or not apart; with regard to ear, nose, tongue, body, and mind contact, they likewise do not grasp the characteristics of being apart or not apart. With regard to eye contact, they do not grasp the characteristics of tranquility or non-tranquility; with regard to ear, nose, tongue, body, and mind contact, they likewise do not grasp the characteristics of tranquility or non-tranquility.
These Bodhisattvas, with regard to feelings arising dependent upon eye contact as condition, do not grasp the characteristics of permanence or impermanence; with regard to feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions, they likewise do not grasp the characteristics of permanence or impermanence. With regard to feelings arising dependent upon eye contact as condition, they do not grasp the characteristics of pleasure or non-pleasure; with regard to feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions, they likewise do not grasp the characteristics of pleasure or non-pleasure. With regard to feelings arising dependent upon eye contact as condition, they do not grasp the characteristics of self or non-self; with regard to feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions, they likewise do not grasp the characteristics of self or non-self. With regard to feelings arising dependent upon eye contact as condition, they do not grasp the characteristics of purity or impurity; with regard to feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions, they likewise do not grasp the characteristics of purity or impurity. With regard to feelings arising dependent upon eye contact as condition, they do not grasp the characteristics of being apart or not apart; with regard to feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions, they likewise do not grasp the characteristics of being apart or not apart. With regard to feelings arising dependent upon eye contact as condition, they do not grasp the characteristics of tranquility or non-tranquility; with regard to feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions, they likewise do not grasp the characteristics of tranquility or non-tranquility.
These Bodhisattvas, with regard to the earth element, do not grasp the mark of permanence or impermanence; with regard to the water, fire, wind, space, and consciousness elements, they likewise do not grasp the mark of permanence or impermanence. With regard to the earth element, they do not grasp the mark of happiness or non-happiness; with regard to the water, fire, wind, space, and consciousness elements, they likewise do not grasp the mark of happiness or non-happiness. With regard to the earth element, they do not grasp the mark of self or non-self; with regard to the water, fire, wind, space, and consciousness elements, they likewise do not grasp the mark of self or non-self. With regard to the earth element, they do not grasp the mark of purity or impurity; with regard to the water, fire, wind, space, and consciousness elements, they likewise do not grasp the mark of purity or impurity. With regard to the earth element, they do not grasp the mark of separation or non-separation; with regard to the water, fire, wind, space, and consciousness elements, they likewise do not grasp the mark of separation or non-separation. With regard to the earth element, they do not grasp the mark of tranquility or non-tranquility; with regard to the water, fire, wind, space, and consciousness elements, they likewise do not grasp the mark of tranquility or non-tranquility.
These Bodhisattvas, with regard to causes and conditions, do not grasp the mark of permanence or impermanence; with regard to uninterrupted conditions, object conditions, and dominant conditions, they likewise do not grasp the mark of permanence or impermanence. With regard to causes and conditions, they do not grasp the mark of happiness or non-happiness; with regard to uninterrupted conditions, object conditions, and dominant conditions, they likewise do not grasp the mark of happiness or non-happiness. With regard to causes and conditions, they do not grasp the mark of self or non-self; with regard to uninterrupted conditions, object conditions, and dominant conditions, they likewise do not grasp the mark of self or non-self. With regard to causes and conditions, they do not grasp the mark of purity or impurity; with regard to uninterrupted conditions, object conditions, and dominant conditions, they likewise do not grasp the mark of purity or impurity. With regard to causes and conditions, they do not grasp the mark of separation or non-separation; with regard to uninterrupted conditions, object conditions, and dominant conditions, they likewise do not grasp the mark of separation or non-separation. With regard to causes and conditions, they do not grasp the mark of tranquility or non-tranquility; with regard to uninterrupted conditions, object conditions, and dominant conditions, they likewise do not grasp the mark of tranquility or non-tranquility.
These Bodhisattvas, with regard to ignorance, do not grasp the mark of permanence or impermanence; with regard to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and old age and death, they likewise do not grasp the mark of permanence or impermanence. With regard to ignorance, they do not grasp the mark of happiness or non-happiness; with regard to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and old age and death, they likewise do not grasp the mark of happiness or non-happiness. With regard to ignorance, they do not grasp the mark of self or non-self; with regard to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and old age and death, they likewise do not grasp the mark of self or non-self. With regard to ignorance, they do not grasp the mark of purity or impurity; with regard to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and old age and death, they likewise do not grasp the mark of purity or impurity. With regard to ignorance, they do not grasp the mark of separation or non-separation; with regard to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and old age and death, they likewise do not grasp the mark of separation or non-separation. With regard to ignorance, they do not grasp the mark of tranquility or non-tranquility; with regard to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and old age and death, they likewise do not grasp the mark of tranquility or non-tranquility.
These Bodhisattvas, with regard to the Desire Realm, do not grasp the mark of permanence or impermanence; with regard to the Form Realm and the Formless Realm, they likewise do not grasp the mark of permanence or impermanence. With regard to the Desire Realm, they do not grasp the mark of happiness or non-happiness; with regard to the Form Realm and the Formless Realm, they likewise do not grasp the mark of happiness or non-happiness. With regard to the Desire Realm, they do not grasp the mark of self or non-self; with regard to the Form Realm and the Formless Realm, they likewise do not grasp the mark of self or non-self. With regard to the Desire Realm, they do not grasp the mark of purity or impurity; with regard to the Form Realm and the Formless Realm, they likewise do not grasp the mark of purity or impurity. With regard to the Desire Realm, they do not grasp the mark of separation or non-separation; with regard to the Form Realm and the Formless Realm, they likewise do not grasp the mark of separation or non-separation. With regard to the Desire Realm, they do not grasp the mark of tranquility or non-tranquility; with regard to the Form Realm and the Formless Realm, they likewise do not grasp the mark of tranquility or non-tranquility.
If any Bodhisattvas, using such skillful means, cultivate the Perfection of Giving without grasping the characteristics of phenomena, these Bodhisattvas enter the ranks of the highest Bodhisattvas among Bodhisattvas and are able to attain the supreme omniscient wisdom.
Furthermore, Purna, if any Bodhisattvas know that all phenomena are not truly existent, are free from all characteristics, and practice the Perfection of Giving, then these Bodhisattvas enter the ranks of the highest Bodhisattvas among Bodhisattvas, are able to attain the supreme omniscient wisdom, and are also able to teach and transform all sentient beings, causing them to rely on such omniscient wisdom and make vows to attain it.
Furthermore, Purna, if sentient beings do not generate certainty regarding signless phenomena, they cannot arouse the mind of omniscience. If they cannot arouse the mind of omniscience, they cannot cultivate the practices of Bodhisattvas. If they do not cultivate the practices of Bodhisattvas, they cannot attain omniscient wisdom. If sentient beings can generate certainty regarding signless phenomena, then they arouse the mind of omniscience. If they arouse the mind of omniscience, they cultivate the practices of Bodhisattvas. If they cultivate the practices of Bodhisattvas, they attain omniscient wisdom.
Furthermore, Purna, after Bodhisattvas have generated the aspiration to seek omniscient wisdom, according to whatever they relinquish, they clearly understand emptiness and non-existence, and practice the Perfection of Giving. That is, they truly know that all things relinquished are like illusions. They are not like the way we, from beginningless time until now, have grasped at characteristics. Because they know in this way, they relinquish all possessions without grasping at their characteristics. Sentient beings who do not truly know that all phenomena are nonexistent and like illusions therefore give rise to firm attachment toward things. Because of firm attachment, they do not relinquish. Because they do not relinquish, they maintain stinginess. Because of stinginess, when they die, they fall into evil destinies and endure poverty and suffering. Whatever they possess, they are unwilling to give up. Moreover, they remain stingy toward those things for a long time. Because of this, they again fall into evil destinies and undergo much suffering. Experiencing such suffering is entirely due to grasping at characteristics.
If Bodhisattvas, using skillful means, know that nonexistent phenomena are all like illusions, then since they are like illusions, they should be relinquished. Illusions are neither self nor things belonging to self. They relinquish all matters. Why is this so? Because things belonging to self and self cannot be grasped at all, they should not be attached to; because there is no attachment, they are able to relinquish. Because they are able to relinquish, they develop profound reverence for the true Dharma taught by the World-Honored Buddha. That is, they reflect: “Rare indeed is the World-Honored One! He skillfully teaches that all phenomena are like illusions. Relying on the Buddha’s teaching, I therefore relinquish everything. That is, I relinquish phenomena that are like illusions, so that I will attain the unsurpassed Bodhi that is itself like an illusion and signless.”
These Bodhisattvas further think: “The Buddhas, the World-Honored Ones, perform what is difficult to perform. That is, they teach Bodhisattvas to truly know that nonexistent phenomena are all like illusions. Because they clearly understand this, they do not give rise to attachment, and with little effort they relinquish everything and quickly attain the highest state of awakening.”
Therefore, this Bodhisattva, wishing to attain the highest state of awakening, should know in this way that all phenomena are nonexistent and like illusions, and should relinquish and be free from all characteristics. With a signless mind, they diligently seek the supreme omniscient wisdom. Venerable Purna, do not say that my teaching of this Dharma is due to my own power of eloquence. All of this is due to the majestic spiritual power of the Tathagata.
At that time, the Buddha said to Ananda: “Everything that Shariputra has taught is all through the Buddha’s spiritual power. You should uphold it. After my Nirvana, it should be propagated everywhere.”