THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
Assembly Twelve
VOLUME 584
Chapter on the Perfection of Pure Precepts (1)
Thus have I heard:
At one time, the World-Honored One, together with a great assembly of one thousand two hundred and fifty bhikṣus, was dwelling at Anāthapiṇḍika’s Park, the Jeta Grove, in the city of Śrāvastī. At that time, the World-Honored One said to Venerable Śāriputra:
“You should, for the sake of the Great Bodhisattvas who wish to realize the unsurpassed perfect enlightenment, proclaim the Perfection of Pure Precepts.”
Śāriputra, following the Buddha’s instruction and relying upon the Buddha’s spiritual power, taught and transmitted the Perfection of Pure Precepts to the Great Bodhisattvas.
At that time, Pūrṇa Maitrāyaṇīputra immediately asked Venerable Śāriputra:
“How can one know that a Bodhisattva upholds the precepts? How can one know that a Bodhisattva has violated the precepts? What is the sphere of action of a Bodhisattva? What is not the sphere of action of a Bodhisattva?”
Śāriputra then replied to Venerable Pūrṇa Maitrāyaṇīputra:
“If any Bodhisattvas set their minds on abiding in the state of the Śrāvakas or Pratyekabuddhas, this is called not the sphere of action of a Bodhisattva. If any Bodhisattvas abide in this, one should know that these Bodhisattvas have violated the precepts. If Bodhisattvas practice in places that are not the proper sphere of action, these Bodhisattvas will certainly be unable to preserve the Perfection of Pure Precepts. If Bodhisattvas definitely cannot preserve the Perfection of Pure Precepts, then these Bodhisattvas abandon their original vows. If Bodhisattvas abandon their original vows, one should know that these Bodhisattvas have violated the precepts.
“Furthermore, Pūrṇa, if Bodhisattvas practice giving and dedicate it toward the attainment of the state of Śrāvaka or Pratyekabuddha, this is called Bodhisattvas practicing in an improper sphere. If Bodhisattvas practice in an improper sphere, one should know that these are Bodhisattvas who have violated the precepts.
“If Bodhisattvas remain at home and enjoy the pleasures of the five desires, one should know that this does not mean they have violated the precepts. If, when Bodhisattvas practice giving and dedicate it toward the state of Śrāvaka or Pratyekabuddha, they do not seek the unsurpassed perfect enlightenment, one should know that these are Bodhisattvas who have violated the precepts.
“It is like a prince who should learn the commands of his father, the king, and should learn the teachings that a prince ought to learn. That is, all princes should skillfully learn arts and occupations. They should know how to ride elephants, horses, and chariots, and be skilled in handling reins, bows, crossbows, sharp spears, swords, long-shafted spears, round hooks, running swiftly, running straight, running in circles, leaping, standing firmly, calligraphy, sword fighting, mathematics, logic, grammar, the science of sounds, the science of reasoning, and other occupations.
“If princes diligently study such disciplines and follow the benefits of royal law, then even though they enjoy and delight in the pleasures of the five desires, they will not be reproached by the king.
“Bodhisattvas are the same. If they diligently seek unsurpassed perfect enlightenment, then even while remaining at home and enjoying the pleasures of the five desires, they do not contradict the wisdom of omniscience.
“If Bodhisattvas practice giving and dedicate it toward the state of Śrāvaka or Pratyekabuddha, then these Bodhisattvas are practicing in an improper sphere and are not a good field for omniscient wisdom. Whenever they are no longer a good field for omniscient wisdom, at that time they are unable to preserve the Perfection of Pure Precepts of the Bodhisattva. Whenever they are unable to preserve the Perfection of Pure Precepts of the Bodhisattva, at that time they move away from seeking omniscient wisdom. Whenever they move away from seeking omniscient wisdom, at that time they practice in an improper sphere. Whenever they practice in an improper sphere, at that time they violate the Bodhisattva precepts.
“Furthermore, Pūrṇa, if Bodhisattvas, although having left home and received pure precepts, do not dedicate them toward unsurpassed perfect enlightenment, then these Bodhisattvas will certainly not accomplish the pure Bodhisattva precepts. If Bodhisattvas definitely do not accomplish the pure Bodhisattva precepts, then these Bodhisattvas possess only a false name and completely lack true meaning. One should know that such persons are not called Bodhisattvas.
“If Bodhisattvas, although remaining at home, take refuge in the Three Jewels and possess deep faith in the Three Jewels, dedicating it toward unsurpassed perfect enlightenment, then these Bodhisattvas, although fully enjoying the pleasures of the five desires, never depart from the practice of the Perfection of Pure Precepts of Bodhisattvas. They are called true upholders of pure precepts and are also called those who abide in Bodhisattva pure precepts.
“If Bodhisattvas abide in Bodhisattva precepts, then these Bodhisattvas will never depart from the Perfection of Pure Precepts of Bodhisattvas. If Bodhisattvas never depart from the Perfection of Pure Precepts of Bodhisattvas, then these Bodhisattvas will never depart from omniscient wisdom.
“If Bodhisattvas give rise to many irrational thoughts associated with the five desires, but only give rise to a single thought associated with unsurpassed perfect enlightenment, then this can eliminate all of them. It is like the light of many kājāmaṇi jewels: merely one vaiḍūrya jewel can take away all the light of those kājāmaṇi jewels. The value and brilliance of the vaiḍūrya jewel surpass all the light of the kājāmaṇi jewels.
“Bodhisattvas are likewise. Although they give rise to many irrational thoughts associated with the five desires, if they give rise to only one thought associated with unsurpassed perfect enlightenment, then it will overcome all of them, just as a pile of kājāmaṇi jewels has its light taken away by a vaiḍūrya jewel.
“Furthermore, Pūrṇa, if Bodhisattvas cling to characteristics while practicing giving, then these Bodhisattvas practice in an improper sphere. If Bodhisattvas practice in an improper sphere, one should know that these Bodhisattvas have violated the Bodhisattva precepts.
“Bodhisattvas should not cling to characteristics while practicing giving, nor should they cling to unsurpassed perfect enlightenment while practicing giving. Why? Pūrṇa, because the unsurpassed perfect enlightenment of the Buddhas is far removed from all characteristics.
“Why? Because the ten powers of the Tathāgata, the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of a Buddha, and countless, boundless wondrous Buddha dharmas are all far removed from characteristics.
“Therefore, Bodhisattvas should not cling while practicing giving. If Bodhisattvas do not cling while practicing giving, then these Bodhisattvas will immediately be able to protect and uphold the Perfection of Pure Precepts of Bodhisattvas and quickly realize omniscient wisdom.”
At that time, Pūrṇa Maitrāyaṇīputra immediately asked Venerable Śāriputra:
“If Bodhisattvas seek omniscient wisdom and practice giving, then how could these Bodhisattvas give rise to a mind that clings to omniscient wisdom? If Bodhisattvas give rise to a mind that clings to omniscient wisdom, it becomes the attachment to false precepts and practices. Then how can they be called Bodhisattvas who uphold the precepts?”
Śāriputra replied:
“Omniscient wisdom is free from all characteristics and is not something that can be preserved everywhere and in every place.
“Omniscient wisdom is not the form aggregate, yet it is not separate from the form aggregate; it is not the feeling, perception, formation, or consciousness aggregates, yet it is not separate from the feeling, perception, formation, or consciousness aggregates.
“Omniscient wisdom is not the eye faculty, yet it is not separate from the eye faculty. It is not the ear, nose, tongue, body, or mind faculties, yet it is not separate from the ear, nose, tongue, body, or mind faculties.
“Omniscient wisdom is not the form sphere, yet it is not separate from the form sphere; it is not the sound, scent, taste, touch, or dharma spheres, yet it is not separate from the sound, scent, taste, touch, or dharma spheres.
“Omniscient wisdom is not the eye element, yet it is not separate from the eye element; it is not the ear, nose, tongue, body, or mind elements, yet it is not separate from the ear, nose, tongue, body, or mind elements.
“Omniscient wisdom is not the eye consciousness element, yet it is not separate from the eye consciousness element; it is not the ear, nose, tongue, body, or mind consciousness elements, yet it is not separate from the ear, nose, tongue, body, or mind consciousness elements.
“Omniscient wisdom is not eye contact, yet it is not separate from eye contact; it is not ear, nose, tongue, body, or mind contact, yet it is not separate from ear, nose, tongue, body, or mind contact.
“Omniscient wisdom is not the feelings arising dependent upon eye contact, yet it is not separate from the feelings arising dependent upon eye contact; it is not the feelings arising dependent upon ear, nose, tongue, body, or mind contact, yet it is not separate from the feelings arising dependent upon ear, nose, tongue, body, or mind contact.
“Omniscient wisdom is not the earth element, yet it is not separate from the earth element; it is not the water, fire, wind, space, or consciousness elements, yet it is not separate from the water, fire, wind, space, or consciousness elements.
“Omniscient wisdom is not causal conditions, yet it is not separate from causal conditions; it is not uninterrupted conditions, object conditions, or dominant conditions, yet it is not separate from uninterrupted conditions, object conditions, or dominant conditions.
“Omniscient wisdom is not ignorance, yet it is not separate from ignorance; it is not formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, yet it is not separate from formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death.
“Omniscient wisdom is not the Perfection of Giving, yet it is not separate from the Perfection of Giving; it is not the Perfection of Pure Precepts, Patience, Diligence, Meditative Concentration, or Prajñā, yet it is not separate from the Perfection of Pure Precepts, Patience, Diligence, Meditative Concentration, or Prajñā.”
All-Wisdom Knowledge is not the Dharma of inner emptiness, nor is it separate from the Dharma of inner emptiness; it is not the Dharma of inner emptiness, the Dharma of outer emptiness, the Dharma of emptiness of both inner and outer, the Dharma of emptiness of emptiness, the Dharma of great emptiness, the Dharma of emptiness of ultimate meaning, the Dharma of emptiness of the conditioned, the Dharma of emptiness of the unconditioned, the Dharma of ultimate emptiness, the Dharma of emptiness without boundaries, the Dharma of emptiness of dispersion, the Dharma of emptiness of non-change, the Dharma of emptiness of inherent nature, the Dharma of emptiness of own characteristics, the Dharma of emptiness of common characteristics, the Dharma of emptiness in all phenomena, the Dharma of emptiness that cannot be grasped, the Dharma of emptiness of no nature, the Dharma of emptiness of self-nature, and the Dharma of emptiness of the self-nature of emptiness; nor is it separate from the Dharma of inner emptiness, the Dharma of outer emptiness, the Dharma of emptiness of both inner and outer, the Dharma of emptiness of emptiness, the Dharma of great emptiness, the Dharma of emptiness of ultimate meaning, the Dharma of emptiness of the conditioned, the Dharma of emptiness of the unconditioned, the Dharma of ultimate emptiness, the Dharma of emptiness without boundaries, the Dharma of emptiness of dispersion, the Dharma of emptiness of non-change, the Dharma of emptiness of inherent nature, the Dharma of emptiness of own characteristics, the Dharma of emptiness of common characteristics, the Dharma of emptiness in all phenomena, the Dharma of emptiness that cannot be grasped, the Dharma of emptiness of no nature, the Dharma of emptiness of self-nature, and the Dharma of emptiness of the self-nature of emptiness.
All-Wisdom Knowledge is not suchness, nor is it separate from suchness; it is not the Dharma-realm, Dharma-nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of non-arising, the determined Dharma, the abiding Dharma, ultimate reality, the realm of space, or the inconceivable realm; nor is it separate from the Dharma-realm, Dharma-nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of non-arising, the determined Dharma, the abiding Dharma, ultimate reality, the realm of space, or the inconceivable realm.
All-Wisdom Knowledge is not the Noble Truth of suffering, nor is it separate from the Noble Truth of suffering; it is not the Noble Truths of origination, cessation, and the path, nor is it separate from the Noble Truths of origination, cessation, and the path.
All-Wisdom Knowledge is not the four meditative absorptions, nor is it separate from the four meditative absorptions; it is not the four immeasurables or the four formless concentrations, nor is it separate from the four immeasurables and the four formless concentrations.
All-Wisdom Knowledge is not the four foundations of mindfulness, nor is it separate from the four foundations of mindfulness; it is not the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path, nor is it separate from 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.
All-Wisdom Knowledge is not the liberation-door of emptiness, nor is it separate from the liberation-door of emptiness; it is not the liberation-doors of signlessness and wishlessness, nor is it separate from the liberation-doors of signlessness and wishlessness.
All-Wisdom Knowledge is not the eight liberations, nor is it separate from the eight liberations; it is not the eight bases of mastery, the nine successive concentrations, or the ten universal spheres, nor is it separate from the eight bases of mastery, the nine successive concentrations, and the ten universal spheres.
All-Wisdom Knowledge is not all dhāraṇī methods, nor is it separate from all dhāraṇī methods. All-Wisdom Knowledge is not all samādhi methods, nor is it separate from all samādhi methods.
All-Wisdom Knowledge is not the stage of pure contemplation, nor is it separate from the stage of pure contemplation. It is not the stage of lineage, the eighth stage, the stage of possessing insight, the stage of diminishing desire, the stage of freedom from desire, the stage of completion, the stage of the solitary awakened one, the stage of the bodhisattva, or the stage of the Tathāgata; nor is it separate from the stage of lineage, the eighth stage, the stage of possessing insight, the stage of diminishing desire, the stage of freedom from desire, the stage of completion, the stage of the solitary awakened one, the stage of the bodhisattva, or the stage of the Tathāgata.
All-Wisdom Knowledge is not the stage of Supreme Joy, nor is it separate from the stage of Supreme Joy; it is not the stage of Free from Defilement, the stage of Radiance, the stage of Flaming Wisdom, the stage of Extremely Difficult to Overcome, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, or the stage of Dharma Cloud; nor is it separate from the stage of Free from Defilement, the stage of Radiance, the stage of Flaming Wisdom, the stage of Extremely Difficult to Overcome, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, or the stage of Dharma Cloud.
All-Wisdom Knowledge is not the five types of eyes, nor is it separate from the five types of eyes; it is not the six supernatural powers, nor is it separate from the six supernatural powers.
All-Wisdom Knowledge is not the Buddha’s ten powers, nor is it separate from the Buddha’s ten powers; it is not the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or the eighteen unique qualities of the Buddha, nor is it separate from the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha.
All-Wisdom Knowledge is not the thirty-two marks of a Great Being, nor is it separate from the thirty-two marks of a Great Being; it is not the eighty excellent features, nor is it separate from the eighty excellent features.
All-Wisdom Knowledge is not the Dharma of not forgetting, nor is it separate from the Dharma of not forgetting; it is not the nature of always maintaining equanimity, nor is it separate from the nature of always maintaining equanimity.
All-Wisdom Knowledge is not All-Knowledge, nor is it separate from All-Knowledge; it is not Path-Knowledge or Knowledge of All-Aspects, nor is it separate from Path-Knowledge and Knowledge of All-Aspects.
All-Wisdom Knowledge is not the fruit of stream-entry, nor is it separate from the fruit of stream-entry. It is not the fruit of once-returning, non-returning, arhatship, solitary awakening, or bodhi, nor is it separate from the fruit of once-returning, non-returning, arhatship, solitary awakening, or bodhi.
All-Wisdom Knowledge is not the practices of the great bodhisattvas, nor is it separate from the practices of the great bodhisattvas; it is not the unsurpassed perfect enlightenment of the Buddhas, nor is it separate from the unsurpassed perfect enlightenment of the Buddhas.
All-Wisdom Knowledge is not form-based phenomena, nor is it separate from form-based phenomena; it is not formless phenomena, nor is it separate from formless phenomena.
All-Wisdom Knowledge is not phenomena having objects of perception, nor is it separate from phenomena having objects of perception; it is not phenomena without objects of perception, nor is it separate from phenomena without objects of perception.
All-Wisdom Knowledge is not phenomena with opposition, nor is it separate from phenomena with opposition; it is not phenomena without opposition, nor is it separate from phenomena without opposition.
All-Wisdom Knowledge is not defiled phenomena, nor is it separate from defiled phenomena; it is not undefiled phenomena, nor is it separate from undefiled phenomena.
All-Wisdom Knowledge is not conditioned phenomena, nor is it separate from conditioned phenomena; it is not unconditioned phenomena, nor is it separate from unconditioned phenomena.
All-Wisdom Knowledge is not limited phenomena, nor is it separate from limited phenomena; it is not limitless phenomena, nor is it separate from limitless phenomena.
All-Wisdom Knowledge is not past phenomena, nor is it separate from past phenomena; it is not future or present phenomena, nor is it separate from future and present phenomena.
All-Wisdom Knowledge is not wholesome phenomena, nor is it separate from wholesome phenomena; it is not unwholesome or indeterminate phenomena, nor is it separate from unwholesome and indeterminate phenomena.
All-Wisdom Knowledge is not phenomena bound by the Desire Realm, nor is it separate from phenomena bound by the Desire Realm; it is not phenomena bound by the Form Realm or Formless Realm, nor is it separate from phenomena bound by the Form Realm and Formless Realm.
All-Wisdom Knowledge is not phenomena abandoned through seeing, nor is it separate from phenomena abandoned through seeing; it is not phenomena abandoned through cultivation or without abandonment, nor is it separate from phenomena abandoned through cultivation or without abandonment.
All-Wisdom Knowledge is not phenomena of learning, nor is it separate from phenomena of learning; it is not phenomena beyond learning, neither learning nor beyond learning, nor is it separate from phenomena beyond learning, neither learning nor beyond learning.
Because All-Wisdom Knowledge is free from all such characteristics of phenomena, it cannot be grasped. All-Wisdom Knowledge is free from characteristics, and there is no phenomenon that can be attained; because there is nothing to attain, it cannot be grasped. All-Wisdom Knowledge is both the phenomenon that is not existent and the phenomenon that is not nonexistent. Due to this reason that it cannot be grasped, bodhisattvas practice generosity, uphold pure precepts, and dedicate them toward unsurpassed perfect enlightenment. Although they seek to attain All-Wisdom Knowledge, this is not called maintaining attachment to the precepts. If bodhisattvas practice generosity, uphold pure precepts, and dedicate them toward the vehicle of the Śrāvakas or Pratyekabuddhas, and grasp onto pure precepts, then these bodhisattvas have lost the bodhisattva precepts. It should be understood that this is called violating the bodhisattva precepts.
At that time, Pūrṇa Maitrāyaṇīputra asked Śāriputra:
“If these bodhisattvas practice generosity, uphold pure precepts, and dedicate them toward the Śrāvaka or Pratyekabuddha stages, they violate the bodhisattva precepts they have received. If there are conditions, can these bodhisattvas return again to pure precepts?”
Śāriputra replied:
If that Bodhisattva, after dedicating [the practice] toward the levels of the Śrāvaka and Pratyekabuddha, has not yet seen the Noble Truths and has not yet realized ultimate reality, then, if there are suitable conditions, it is easy for him to return to pure discipline. If he has already seen the Noble Truths and realized ultimate reality, with deep-rooted erroneous views, then it is difficult for him to return to pure discipline.
At that time, Pūrṇa Maitrāyaṇīputra again asked the Venerable Śāriputra:
If Bodhisattvas seek to attain the highest, unsurpassed Enlightenment, should they not be allowed to realize ultimate reality?
Śāriputra replied:
Indeed, indeed! If Bodhisattvas seek to attain the highest, unsurpassed Enlightenment, they should not be allowed to realize ultimate reality.
Pūrṇa Maitrāyaṇīputra asked:
For what reason should Bodhisattvas who seek to attain the highest, unsurpassed Enlightenment not be allowed to realize ultimate reality?
Śāriputra replied:
There are Bodhisattvas who seek to attain the highest, unsurpassed Enlightenment. If one quickly causes such persons to realize ultimate reality, then these Bodhisattvas may, due to having the necessary conditions, abide in the state of the Śrāvaka or Pratyekabuddha, and it would be difficult to cause them to give rise to the mind of omniscient wisdom. Or, if they encounter a time when the True Dharma of the Tathāgata has disappeared and there is no need to attain omniscient wisdom, that person will then realize Pratyekabuddha Enlightenment and enter Nirvāṇa without remainder, completely failing to attain the highest, unsurpassed Enlightenment. For this reason, if Bodhisattvas seek the highest, unsurpassed Enlightenment, they should not be made to quickly realize ultimate reality. Until they have not yet sat upon the wondrous Bodhi seat, they should not be made to realize ultimate reality. However, after they have sat upon the wondrous Bodhi seat and are about to attain the highest, unsurpassed Enlightenment, then they may be caused to realize ultimate reality, eliminating all obstacles in order to attain great Bodhi.
Furthermore, Pūrṇa Maitrāyaṇīputra, if Bodhisattvas practice the perfection of pure discipline, they should not receive and uphold the pure precepts of the Two Vehicles. Because those precepts cannot protect the wisdom of omniscience, do not lead toward the generation of the mind of omniscient wisdom, do not preserve the Bodhisattva’s perfection of pure discipline, and do not bring the Bodhisattva’s perfection of pure discipline to completion.
Furthermore, Pūrṇa Maitrāyaṇīputra, if Bodhisattvas give rise to a discriminating and limited mind regarding benefiting sentient beings, practice generosity, and uphold pure discipline, then these Bodhisattvas cannot preserve the Bodhisattva’s perfection of pure discipline and cannot perfect the Bodhisattva’s perfection of pure discipline. Why? Pūrṇa Maitrāyaṇīputra, because the Bodhisattva’s perfection of pure discipline has no discrimination or limitation. If Bodhisattvas give rise to a non-discriminating, unlimited mind to benefit sentient beings, practice generosity, and uphold pure discipline, then these Bodhisattvas can preserve the Bodhisattva’s perfection of pure discipline and can also perfect the Bodhisattva’s perfection of pure discipline. For this reason, these Bodhisattvas are called those who have accomplished the pure discipline of a Bodhisattva.
At that time, Pūrṇa Maitrāyaṇīputra asked Śāriputra:
What is meant by a Bodhisattva who upholds discipline?
Śāriputra replied:
If Bodhisattvas, in accordance with their practice of generosity, dedicate all [merit] toward the highest, unsurpassed Enlightenment, bringing great benefit to sentient beings until the end of future lives without interruption, you should know that these are Bodhisattvas who uphold discipline. If Bodhisattvas, in accordance with their protection of discipline, dedicate everything toward the highest, unsurpassed Enlightenment, bringing great benefit to sentient beings until the end of future lives without interruption, you should know that these are Bodhisattvas who uphold discipline.
If Bodhisattvas, even after passing through countless eons equal in number to the sands of the Ganges, practice upholding discipline and bring it to perfection, but do not dedicate it toward the highest, unsurpassed Enlightenment for the great benefit of sentient beings until the end of future lives without interruption, then these Bodhisattvas cannot preserve the Bodhisattva’s perfection of pure discipline and cannot perfect the Bodhisattva’s perfection of pure discipline.
If Bodhisattvas, even after passing through countless eons equal in number to the sands of the Ganges practicing pure discipline and bringing it to perfection, dedicate their minds toward the Śrāvaka or Pratyekabuddha paths, then these Bodhisattvas cannot preserve the Bodhisattva’s perfection of pure discipline and cannot perfect the Bodhisattva’s perfection of pure discipline.
If Bodhisattvas do not uphold the pure precepts of the Two Vehicles, they are not called those who have violated pure discipline. If Bodhisattvas dedicate themselves toward the Śrāvaka or Pratyekabuddha paths, even though they uphold many pure precepts of the Two Vehicles, they are instead called those who have violated pure discipline. Why? Pūrṇa Maitrāyaṇīputra, because if Bodhisattvas dedicate themselves toward the Śrāvaka or Pratyekabuddha paths, they should be known as practicing in a place that is not the proper sphere. The phrase “not the proper sphere” refers to the Two Vehicles, which are not the sphere in which Bodhisattvas should practice.
At that time, Pūrṇa Maitrāyaṇīputra asked Śāriputra:
What is meant by the sphere of practice of a Bodhisattva?
Śāriputra replied:
The mental activity associated with generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom—know that this is the sphere of practice of a Bodhisattva.
Furthermore, Pūrṇa Maitrāyaṇīputra, mental activity associated with emptiness of the internal, emptiness of the external, emptiness of both the internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of absence of essence, emptiness of self-nature, and emptiness of the self-nature of emptiness—know that this is the sphere of practice of a Bodhisattva.
Furthermore, Pūrṇa Maitrāyaṇīputra, mental activity associated with suchness, the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-transformation, the nature of equality, the nature free from arising, the nature of settled Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm—know that this is the sphere of practice of a Bodhisattva.
Furthermore, Pūrṇa Maitrāyaṇīputra, mental activity associated with the Bodhisattva’s training in the four meditative absorptions, the four immeasurables, and the four formless attainments—know that this is the sphere of practice of a Bodhisattva.
Furthermore, Pūrṇa Maitrāyaṇīputra, mental activity associated with the Bodhisattva’s training in the four foundations of mindfulness, four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path—know that this is the sphere of practice of a Bodhisattva.
Furthermore, Pūrṇa Maitrāyaṇīputra, mental activity associated with the Bodhisattva’s training in the liberation teachings of emptiness, signlessness, and wishlessness—know that this is the sphere of practice of a Bodhisattva.
Furthermore, Pūrṇa Maitrāyaṇīputra, mental activity associated with the Bodhisattva’s training in the eight liberations, eight spheres of mastery, nine successive concentrations, and ten universal bases—know that this is the sphere of practice of a Bodhisattva.
Furthermore, Pūrṇa Maitrāyaṇīputra, mental activity associated with the stages of Great Joy, Stainlessness, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Going, Immovability, Good Wisdom, and Dharma Cloud—know that this is the sphere of practice of a Bodhisattva.
Furthermore, Pūrṇa Maitrāyaṇīputra, mental activity associated with all dhāraṇī gateways and all samādhi gateways—know that this is the sphere of practice of a Bodhisattva.
Furthermore, Pūrṇa Maitrāyaṇīputra, mental activity associated with the five types of eyes and the six supernatural powers—know that this is the sphere of practice of a Bodhisattva.
Furthermore, Pūrṇa Maitrāyaṇīputra, mental activity associated with the ten powers of the Tathāgata, the four fearlessnesses, the four forms of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and up to omniscient wisdom—know that this is the sphere of practice of a Bodhisattva. If Bodhisattvas firmly abide and practice within this sphere of practice, you should know that they are Bodhisattvas who uphold discipline.
Furthermore, Pūrṇa Maitrāyaṇīputra, if Bodhisattvas, even after passing through countless eons equal to the sands of the Ganges while remaining householders and enjoying the supreme pleasures of the five desires, do not give rise to a mind dedicated toward the Śrāvaka or Pratyekabuddha paths, you should know that these Bodhisattvas are not called Bodhisattvas who have violated discipline. Why? Pūrṇa Maitrāyaṇīputra, because these Bodhisattvas possess superior aspiration, which neither retreats nor changes.
What is meant by superior aspiration?
It means the determination to seek omniscient wisdom. It is like a person who, regarding another person’s possessions, truly does not wish to steal them. Although he is unjustly imprisoned for a long period of time, his noble mind constantly remains without retreat or corruption, and he has no thought of stealing another person’s possessions. Although he stays together in prison with evil people, he is not called a thief. Bodhisattvas are likewise. Although they remain householders and, even after countless eons equal to the sands of the Ganges, enjoy the supreme pleasures of the five desires, their superior aspiration constantly remains without retreat or change. This means they always seek omniscient wisdom and have never generated the mind of the Two Vehicles; therefore, they are not called Bodhisattvas who have violated discipline.
If Bodhisattvas, even after passing through countless eons equal to the sands of the Ganges practicing the pure conduct of celibacy, generate a mind dedicated toward the Two Vehicles, then you should know that they are not called those who uphold pure discipline. Why? Pūrṇa Maitrāyaṇīputra, because that person has abandoned the perfection of pure discipline of wisdom and abides in the discipline of the Śrāvaka and Pratyekabuddha vehicles. If Bodhisattvas abide in the discipline of the Śrāvaka and Pratyekabuddha vehicles, they are not called Bodhisattvas. Why? Because these Bodhisattvas have departed from the Bodhisattva’s perfection of pure discipline, their minds do not seek omniscient wisdom, and they will certainly not attain the highest, unsurpassed Enlightenment.
Furthermore, Pūrṇa Maitrāyaṇīputra, if Bodhisattvas give rise to the thought: “I should practice diligently. After drifting in the cycle of birth and death for this many eons, I will certainly generate omniscient wisdom,” then these Bodhisattvas, because of generating this thought, will not attain omniscient wisdom.
At that time, Pūrṇa Maitrāyaṇīputra immediately asked the Venerable Śāriputra:
If the minds of Bodhisattvas have discrimination and limitation, thinking: “I diligently practice and must pass through this many eons; I will certainly attain omniscient wisdom,” what fault does such an aspiration possess that prevents them from attaining omniscient wisdom?
Xá-lợi Tử answered:
These Bodhisattvas are weary of birth and death, and aspire to quickly realize Bodhi. Because of this aspiring mind, they have discriminating limitations. Because they have discriminating limitations, they do not perfect the superior wholesome roots. Because they fear birth and death or seek the fruit of the Śrāvaka or Pratyekabuddha vehicles, they do not have discriminating limitations, but instead benefit immeasurable sentient beings. Without discriminating limitations, they perfect immeasurable Dāna pāramitā. It is not that they fail to perfect immeasurable Dāna pāramitā and yet attain the wisdom of omniscience. If the minds of Bodhisattvas have discriminations and limitations, then even if they practice Dāna pāramitā for countless great kalpas as numerous as the sands of the Ganges, they still cannot perfect Dāna pāramitā. The Dāna pāramitā of Bodhisattvas has no boundaries; therefore, the wisdom of omniscience also has no boundaries. If a Bodhisattva does not perfect Dāna pāramitā but attains the wisdom of omniscience, this is impossible. Therefore, Bodhisattvas who seek the unsurpassed supreme enlightenment definitely should not give rise to a mind of discrimination, limitation, or the wish to quickly attain the wisdom of omniscience.
Furthermore, Mānava? (Mãn Từ Tử), if Bodhisattvas seek to attain the unsurpassed supreme enlightenment, these Bodhisattvas must certainly cultivate Dāna up to Prajñā pāramitā without a mind of discrimination or limitation. Whenever and however long they remain in saṃsāra practicing the conduct of a Bodhisattva, at that time and in that way, their practice of Dāna up to Prajñā pāramitā gradually matures and becomes perfected, enabling them to attain the wisdom of omniscience.
It is like a newly fired earthen vessel filled with water and exposed under the sun for a long period of time: the water gradually, gradually permeates it, and thus the vessel becomes increasingly firm and strong. Bodhisattvas are the same. Whenever and however long they remain in saṃsāra practicing the conduct of a Bodhisattva, at that time and in that way, their practice of Dāna up to Prajñā pāramitā gradually matures and becomes perfected, enabling them to attain the wisdom of omniscience.
Furthermore, Mãn Từ Tử, it is like a new clay jar filled with clarified butter, and after a long period of time, again and again, the oil and butter gradually permeate it. Therefore, it becomes firm and able to endure. Bodhisattvas are the same. Whenever and however long they remain in saṃsāra practicing the conduct of a Bodhisattva, at that time and in that way they gradually encounter many Buddhas and disciples of Buddhas, believing in them, honoring them, and making offerings.
Whenever and however long they gradually encounter many Buddhas and disciples of Buddhas, having faith, respect, and making offerings, at that time and in that way they gradually receive teachings and transmissions from many Buddhas and disciples of Buddhas. Whenever and however long they gradually receive teachings and transmissions from many Buddhas and disciples of Buddhas, at that time and in that way they gradually hear teachings on Dāna, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā pāramitā.
Whenever and however long they gradually hear teachings on Dāna, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā pāramitā, at that time and in that way they gradually again perfect Dāna, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā pāramitā. Whenever and however long they gradually again perfect Dāna, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā pāramitā, at that time and in that way they gradually draw near the wisdom of omniscience. Whenever and however long they gradually draw near the wisdom of omniscience, at that time and in that way they gradually eliminate all obstacles and attain the unsurpassed supreme enlightenment.
Furthermore, Mãn Từ Tử, whenever and however long great Bodhisattvas give rise to a mind associated with the wisdom of omniscience, at that time and in that way they do not allow the mind to be conditioned by other objects. Whenever and however long they do not allow the mind to be conditioned by other objects, at that time and in that way Dāna, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā pāramitā continuously permeate the mind and gradually become perfected. Because the continuity of the mind gradually becomes perfected, it is called generating the mind toward omniscient wisdom. This continuous mind does not cease until the attainment of the wisdom of omniscience.
It is like a vessel containing clarified butter that has remained for a long time; the smell of the butter permeates throughout the vessel, and no other odor can become mixed into it. Great Bodhisattvas are the same. Having generated a mind associated with omniscient wisdom, their minds are not mixed with other objects. Because there is no mixture, Dāna, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā pāramitā become fully cultivated. The armies of evil Māras seeking to find faults are unable to do so. Why? Mãn Từ Tử, if they encounter circumstances where Māra seeks to find faults, these Bodhisattvas immediately generate a mind associated with the wisdom of omniscience; therefore, evil Māra can do nothing to them.
Bodhisattvas are also like this. Whenever and however long they remain in saṃsāra practicing Dāna up to Prajñā pāramitā, at that time and in that way they gradually serve many Buddhas and their disciples. Whenever and however long they gradually serve many Buddhas and their disciples, at that time and in that way they hear teachings on Dāna up to Prajñā pāramitā. Whenever and however long they hear teachings on Dāna up to Prajñā pāramitā, at that time and in that way they diligently exert themselves and contemplate correctly the teachings on Dāna up to Prajñā pāramitā.
Whenever and however long they diligently exert themselves and correctly contemplate the teachings on Dāna up to Prajñā pāramitā, at that time and in that way they diligently exert themselves and cultivate without distortion the teachings on Dāna up to Prajñā pāramitā. Whenever and however long they diligently exert themselves and cultivate without distortion the teachings on Dāna up to Prajñā pāramitā, at that time and in that way, within the continuity of their minds, Dāna, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā pāramitā gradually become perfected.
Whenever and however long, within the continuity of their minds, Dāna, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā pāramitā gradually become perfected, at that time and in that way they gradually draw near the wisdom of omniscience. Therefore, they quickly attain the unsurpassed supreme enlightenment and greatly benefit sentient beings.
Furthermore, Mãn Từ Tử, if Bodhisattvas wish to encourage and guide others to uphold pure discipline, these Bodhisattvas must first themselves generate a mind and mental factors corresponding to pure discipline. Only afterward should they encourage and guide others to uphold pure discipline. Having encouraged and guided others to uphold pure discipline, they should then cause them to dedicate it toward the wisdom of omniscience.
A Bodhisattva such as this cultivates their own wholesome roots and dedicates them toward the aspiration for the wisdom of omniscience; moreover, they encourage and guide other sentient beings to generate pure minds, uphold pure discipline, and, after upholding pure discipline, dedicate it toward the wisdom of omniscience. Only then can such a person be called a skillful teacher who guides virtuous men and virtuous women.
If Bodhisattvas teach and advise practitioners of the Śrāvaka vehicle, causing them to diligently cultivate the Bodhisattva’s Pure Discipline pāramitā and dedicate it toward the wisdom of omniscience, then these Bodhisattvas surpass those of the Śrāvaka vehicle. If practitioners of the Śrāvaka vehicle teach and advise Bodhisattvas of the Bodhisattva vehicle, causing them to diligently cultivate the Bodhisattva’s Pure Discipline pāramitā and dedicate it toward the wisdom of omniscience, then that Śrāvaka practitioner does not surpass the Bodhisattva; rather, the Bodhisattva surpasses that person.
It is like a man carrying a person made of pure gold and traveling to another distant country: the appearance and radiant color of the golden person surpass that of the man carrying it.
Thus, supposing there are countless numbers of Śrāvaka-yāna practitioners who teach and admonish one who is aspiring toward the Bodhisattva-yāna, causing that person to diligently cultivate the Bodhisattva’s Perfection of Pure Precepts, dedicating it toward the attainment of the wisdom of Omniscience, this one Bodhisattva surpasses all those Śrāvakas. It is also like a man carrying a crystal person to a distant land. The appearance and radiant color of this crystal person surpass that of the man. In the same way, even if there are as many Śrāvakas as the sands of the Ganges in three thousand great thousand worlds who teach and admonish a Bodhisattva, causing that person to diligently cultivate the Bodhisattva’s Perfection of Pure Precepts, dedicating it toward the attainment of the wisdom of Omniscience, this one Bodhisattva surpasses all those Śrāvakas. Why is this so? Māna Tử, whenever, whenever the Śrāvakas teach and admonish this Bodhisattva, then, then this Bodhisattva surpasses all the Śrāvakas.
Suppose the Śrāvakas, throughout as many kalpas as the sands of the Ganges, teach and admonish this Bodhisattva, causing that person to diligently cultivate the Bodhisattva’s Perfection of Pure Precepts, dedicating it toward the attainment of the wisdom of Omniscience. Then the roots of virtue and merits of this one Bodhisattva increase day and night.
Furthermore, Māna Tử, it is like pure gold that, after being refined many times, becomes increasingly brighter in color. The Bodhisattva is likewise so. Whenever, whenever the Śrāvakas teach and admonish, causing that person to diligently cultivate the Bodhisattva’s Perfection of Pure Precepts, dedicating it toward the attainment of the wisdom of Omniscience, then, then the Bodhisattva’s Perfection of Pure Precepts becomes increasingly clear and pure. Whenever, whenever the Bodhisattva’s Perfection of Pure Precepts becomes increasingly clear and pure, then, then the Bodhisattva’s merits surpass the merits of all Śrāvakas. This is because the merits of Śrāvakas are only dedicated toward Nirvāṇa and do not seek the wisdom of Omniscience.
Furthermore, Māna Tử, it is like a beryl jewel: whenever, whenever it is polished and refined by a craftsman, then, then its radiance becomes increasingly clear. The Bodhisattva is likewise so. Whenever, whenever the assembly of Śrāvakas teaches and admonishes, causing one to diligently cultivate the Bodhisattva’s Perfection of Pure Precepts and dedicate it toward the attainment of the wisdom of Omniscience, then, then the Bodhisattva’s Perfection of Pure Precepts becomes purified and clear. Whenever, whenever the Bodhisattva’s Perfection of Pure Precepts becomes purified and clear, then, then the merits of the Bodhisattva surpass the merits of all Śrāvaka-yāna practitioners. This is because the merits of Śrāvakas are only dedicated toward Nirvāṇa and do not seek the wisdom of Omniscience.
Furthermore, Māna Tử, it is like a skilled painter who uses various colors to create the form of a person. First, the painter uses one color to outline the model, and afterward applies other colors. Whenever, whenever the various colors are gradually applied, then, then the appearance and form become many hundreds of thousands of times more beautiful than that of the painter. The Bodhisattva is likewise so. Whenever, whenever the Śrāvaka assembly teaches and admonishes, causing one to diligently cultivate the Bodhisattva’s Perfection of Pure Precepts and dedicate it toward the attainment of the wisdom of Omniscience, then, then the Bodhisattva’s Perfection of Pure Precepts becomes clear and pure. Whenever, whenever the Bodhisattva’s Perfection of Pure Precepts becomes clear and pure, then, then the merits of the Bodhisattva surpass the merits of all Śrāvakas. This is because the merits of Śrāvakas are only dedicated toward Nirvāṇa and do not seek the wisdom of Omniscience. Yet this Bodhisattva, through the teaching and admonition of the Śrāvakas, causes the wholesome roots and merits of practice to increase day and night.
Furthermore, Māna Tử, it is like a person who plants a tree and, according to the proper time, waters it, fertilizes it, cares for it, and prunes it. Whenever, whenever the tree is watered, fertilized, cared for, and cultivated, then, then that tree grows quickly and gradually becomes tall. The Bodhisattva is likewise taught and admonished by countless Śrāvakas, causing the Bodhisattva to diligently cultivate the Bodhisattva’s Perfection of Pure Precepts and dedicate it toward the attainment of the wisdom of Omniscience. And this Bodhisattva, whenever, whenever receiving the teaching and admonition of countless Śrāvakas that causes diligence in cultivating the Bodhisattva’s Perfection of Pure Precepts and dedicating it toward the attainment of the wisdom of Omniscience, then, then the Bodhisattva’s Perfection of Pure Precepts gradually increases. Whenever, whenever the Bodhisattva’s Perfection of Pure Precepts gradually increases, then, then the Bodhisattva surpasses all Śrāvakas and Pratyekabuddhas. The Bodhisattva’s Perfection of Pure Precepts becomes increasingly clear, increasingly flourishing, and gradually draws near to the original aspiration of seeking the wisdom of Omniscience. This is because this Bodhisattva surpasses Śrāvakas and Pratyekabuddhas.
Furthermore, Māna Tử, it is like a person using a small fire to burn dry grass and wood. Whenever, whenever the fire catches onto the grass and wood, then, then the fire gradually develops. Whenever, whenever the fire develops, then, then the fire becomes greater, successively illuminating more than one hundred thousand, even countless yojanas. The Bodhisattva is likewise taught and admonished by countless Śrāvakas, causing the Bodhisattva to diligently cultivate the Bodhisattva’s Perfection of Pure Precepts and dedicate it toward the attainment of the wisdom of Omniscience. This Bodhisattva, whenever, whenever receiving the teaching and admonition of countless Śrāvakas that causes diligence in cultivating the Bodhisattva’s Perfection of Pure Precepts and dedicating it toward the attainment of the wisdom of Omniscience, then, then the Bodhisattva’s Perfection of Pure Precepts gradually becomes clear and flourishing. Whenever, whenever the Bodhisattva’s Perfection of Pure Precepts gradually becomes clear and flourishing, then, then the merits of the Bodhisattva surpass the countless merits arising from the teaching and admonition of the Śrāvaka-yāna. This is because the merits of Śrāvakas are only dedicated toward Nirvāṇa and do not seek the wisdom of Omniscience.
Furthermore, Māna Tử, it is like a person who digs a mine to obtain gold, and after obtaining it sells it, receiving a value hundreds of thousands of times greater than that of the person who sold ordinary goods. The Bodhisattva is likewise so. Whenever, whenever receiving the teaching and admonition of countless Śrāvakas that causes diligence in cultivating the Bodhisattva’s Perfection of Pure Precepts and dedicating it toward the attainment of the wisdom of Omniscience, then, then the Bodhisattva’s Perfection of Pure Precepts surpasses by hundreds of thousands of times the merits of those Śrāvakas. This is because their merits are only dedicated toward Nirvāṇa and do not seek the wisdom of Omniscience. The Bodhisattva’s Perfection of Pure Precepts decisively seeks the wisdom of Omniscience in order to bring great benefit to sentient beings.
At that time, Māna Tử said to Śāriputra:
The Bodhisattva has accomplished a wondrous and vast Dharma. That is, the Bodhisattvas who are taught and admonished by Śrāvakas, causing them to diligently cultivate the Bodhisattva’s Perfection of Pure Precepts and dedicate it toward the attainment of the wisdom of Omniscience. These Bodhisattvas surpass the Śrāvaka-yāna practitioners. If a Śrāvaka teaches and admonishes a practitioner of the Bodhisattva-yāna, causing that person to diligently cultivate the Bodhisattva’s Perfection of Pure Precepts and dedicate it toward the attainment of the wisdom of Omniscience, then this Śrāvaka does not surpass that Bodhisattva. Only the Bodhisattva surpasses that Śrāvaka.
At that time, Śāriputra immediately replied to the Venerable Māna Tử:
Indeed, indeed! The Bodhisattva who has accomplished this wondrous and vast Dharma greatly surpasses the Pratyekabuddhas and all Śrāvakas.