THE GREAT PERFECTION OF WISDOM SUTRA
VOLUME 586
Chapter on the Perfection of Pure Precepts (3)
What is meant by skillful understanding of dependent origination?
It means that the Bodhisattvas truly and clearly know how many causes and conditions there are for the own characteristics of phenomena; they truly and clearly know how many immediately preceding conditions, object conditions, and dominant conditions there are for the own characteristics of phenomena, and that phenomena arise from these conditions. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however many causes and conditions there are for the own characteristics of phenomena, they cannot be grasped; they truly and clearly know that however many immediately preceding conditions, object conditions, and dominant conditions there are for the own characteristics of phenomena, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know how many causes and conditions there are for the common characteristics of phenomena; they truly and clearly know how many immediately preceding conditions, object conditions, and dominant conditions there are for the common characteristics of phenomena. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however many causes and conditions there are for the common characteristics of phenomena, they cannot be grasped. They truly and clearly know that however many immediately preceding conditions, object conditions, and dominant conditions there are for the common characteristics of phenomena, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however many causes and conditions there are, whether permanent or impermanent, they cannot be grasped. They truly and clearly know that however many immediately preceding conditions, object conditions, and dominant conditions there are, whether permanent or impermanent, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however many causes and conditions there are, whether pleasant or painful, they cannot be grasped. They truly and clearly know that however many immediately preceding conditions, object conditions, and dominant conditions there are, whether pleasant or painful, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however many causes and conditions there are, whether self or non-self, they cannot be grasped. They truly and clearly know that however many immediately preceding conditions, object conditions, and dominant conditions there are, whether self or non-self, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however many causes and conditions there are, whether pure or impure, they cannot be grasped. They truly and clearly know that however many immediately preceding conditions, object conditions, and dominant conditions there are, whether pure or impure, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however many causes and conditions there are, whether empty or not empty, they cannot be grasped. They truly and clearly know that however many immediately preceding conditions, object conditions, and dominant conditions there are, whether empty or not empty, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however many causes and conditions there are, whether having characteristics or without characteristics, they cannot be grasped. They truly and clearly know that however many immediately preceding conditions, object conditions, and dominant conditions there are, whether having characteristics or without characteristics, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however many causes and conditions there are, whether with aspirations or without aspirations, they cannot be grasped. They truly and clearly know that however many immediately preceding conditions, object conditions, and dominant conditions there are, whether with aspirations or without aspirations, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however many causes and conditions there are, whether tranquil or not tranquil, they cannot be grasped. They truly and clearly know that however many immediately preceding conditions, object conditions, and dominant conditions there are, whether tranquil or not tranquil, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however many causes and conditions there are, whether separated or not separated, they cannot be grasped. They truly and clearly know that however many immediately preceding conditions, object conditions, and dominant conditions there are, whether separated or not separated, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know how much ignorance there is in the own characteristics of phenomena. They truly and clearly know how much formation, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death there are in the own characteristics of phenomena. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however much ignorance there is in the own characteristics of phenomena, it cannot be grasped; they truly and clearly know that however much formation, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death there are in the own characteristics of phenomena, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know how much ignorance there is in the common characteristics of phenomena; they truly and clearly know how much formation, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death there are in the common characteristics of phenomena. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however much ignorance there is in the common characteristics of phenomena, it cannot be grasped. They truly know that however much formation, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death there are in the common characteristics of phenomena, they also cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however much ignorance there is, whether permanent or impermanent, it cannot be grasped. They truly and clearly know that however much formation, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death there are, whether permanent or impermanent, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however much ignorance there is, whether pleasant or painful, it cannot be grasped. They truly and clearly know that however much formation, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death there are, whether pleasant or painful, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however much ignorance there is, whether self or non-self, it cannot be grasped. They truly and clearly know that however much formation, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death there are, whether self or non-self, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however much ignorance there is, whether pure or impure, it cannot be grasped. They truly and clearly know that however much formation, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death there are, whether pure or impure, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however much ignorance there is, whether empty or not empty, it cannot be grasped. They truly and clearly know that however much formation, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death there are, whether empty or not empty, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however much ignorance there is, whether having characteristics or without characteristics, it cannot be grasped. They truly and clearly know that however much formation, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death there are, whether having characteristics or without characteristics, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however much ignorance there is, whether with aspirations or without aspirations, it cannot be grasped. They truly and clearly know that however much formation, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death there are, whether with aspirations or without aspirations, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however much ignorance there is, whether tranquil or not tranquil, it cannot be grasped. They truly and clearly know that however much formation, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death there are, whether tranquil or not tranquil, they cannot be grasped. This is called skillful understanding of dependent origination.
Furthermore, the Bodhisattvas truly and clearly know that however much ignorance there is, whether separated or not separated, it cannot be grasped. They truly and clearly know that however much formation, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death there are, whether separated or not separated, they cannot be grasped. This is called skillful understanding of dependent origination.
What is meant by skillful understanding of what is correct and what is incorrect?
It means that the Bodhisattvas truly and clearly know how many correct aspects there are in the own characteristics of phenomena. They truly know how many incorrect aspects there are in the own characteristics of phenomena. This is called skillful understanding of what is correct and what is incorrect.
Furthermore, the Bodhisattvas truly and clearly know that however many correct aspects there are in the own characteristics of phenomena, they cannot be grasped; they truly and clearly know that however many incorrect aspects there are in the own characteristics of phenomena, they cannot be grasped. This is called skillful understanding of what is correct and what is incorrect.
Furthermore, the Bodhisattvas truly and clearly know how many correct aspects there are in the common characteristics of phenomena, and they truly and clearly know how many incorrect aspects there are in the common characteristics of phenomena. This is called skillful understanding of what is correct and what is incorrect.
Furthermore, the Bodhisattvas truly and clearly know that however many places there are of correctness regarding the common characteristics, they are all impossible to apprehend. They truly and clearly know that however many places there are of incorrectness regarding the common characteristics, they are also all impossible to apprehend. This is called skillful means regarding places of correctness and incorrectness.
Furthermore, the Bodhisattvas truly and clearly know that however many places there are of correctness, whether permanent or impermanent, they are all impossible to apprehend. They truly and clearly know that however many places there are of incorrectness, whether permanent or impermanent, they are all impossible to apprehend. This is called skillful means regarding places of correctness and incorrectness.
Furthermore, the Bodhisattvas truly and clearly know that however many places there are of correctness, whether pleasure or suffering, they are all impossible to apprehend. They truly and clearly know that however many places there are of incorrectness, whether pleasure or suffering, they are all impossible to apprehend. This is called skillful means regarding places of correctness and incorrectness.
Furthermore, the Bodhisattvas truly and clearly know that however many places there are of correctness, whether self or non-self, they are all impossible to apprehend. They truly and clearly know that however many places there are of incorrectness, whether self or non-self, they are all impossible to apprehend. This is called skillful means regarding places of correctness and incorrectness.
Furthermore, the Bodhisattvas truly and clearly know that however many places there are of correctness, whether pure or impure, they are all impossible to apprehend. They truly and clearly know that however many places there are of incorrectness, whether pure or impure, they are all impossible to apprehend. This is called skillful means regarding places of correctness and incorrectness.
Furthermore, the Bodhisattvas truly and clearly know that however many places there are of correctness, whether empty or not empty, they are all impossible to apprehend. They truly and clearly know that however many places there are of incorrectness, whether empty or not empty, they are all impossible to apprehend. This is called skillful means regarding places of correctness and incorrectness.
Furthermore, the Bodhisattvas truly and clearly know that however many places there are of correctness, whether having characteristics or without characteristics, they are all impossible to apprehend. They truly and clearly know that however many places there are of incorrectness, whether having characteristics or without characteristics, they are all impossible to apprehend. This is called skillful means regarding places of correctness and incorrectness.
Furthermore, the Bodhisattvas truly and clearly know that however many places there are of correctness, whether with aspirations or without aspirations, they are all impossible to apprehend. They truly and clearly know that however many places there are of incorrectness, whether with aspirations or without aspirations, they are all impossible to apprehend. This is called skillful means regarding places of correctness and incorrectness.
Furthermore, the Bodhisattvas truly and clearly know that however many places there are of correctness, whether tranquil or not tranquil, they are all impossible to apprehend. They truly and clearly know that however many places there are of incorrectness, whether tranquil or not tranquil, they are all impossible to apprehend. This is called skillful means regarding places of correctness and incorrectness.
Furthermore, the Bodhisattvas truly and clearly know that however many places there are of correctness, whether separated or not separated, they are all impossible to apprehend. They truly and clearly know that however many places there are of incorrectness, whether separated or not separated, they are all impossible to apprehend. This is called skillful means regarding places of correctness and incorrectness.
In this way, the Bodhisattva should perfectly cultivate practice regarding the aggregates. Because of perfection, they teach the Dharma to sentient beings, causing them to put an end to notions of sentient beings. The Bodhisattva gives rise to such supreme thoughts, benefiting both oneself and others, cultivating wondrous wisdoms. All of these are headed by great compassion, and they constantly arouse the mind of dedication in accordance with and corresponding to the wisdom of omniscience. One should know that this is called possessing the Bodhisattva precepts and possessing the unsurpassed pure precepts. If Bodhisattvas wish to seek the highest unsurpassed enlightenment, they should diligently cultivate generosity, pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā, dedicating them toward the wisdom of omniscience. If Bodhisattvas use these six pāramitās and dedicate them toward seeking the wisdom of omniscience, these Bodhisattvas, because of this pure morality, surpass all Śrāvakas and Pratyekabuddhas.
Furthermore, Mānava? (Mānava-putra / Mãn Từ Tử), one precept of a Bodhisattva who has newly aroused the mind seeking the highest unsurpassed enlightenment, compared with all sentient beings who have accomplished the ten wholesome paths of action, is superior by hundreds of thousands and hundreds of millions of portions.
Furthermore, Mãn Từ Tử, suppose all sentient beings in the world have completely accomplished the ten wholesome paths of action. The amount of those precepts, compared with one precept of Bodhisattvas who have newly aroused the mind seeking the highest unsurpassed enlightenment, is not equal to even one hundredth, one thousandth, or even a small fraction.
Furthermore, Mãn Từ Tử, suppose all sentient beings in the world have completely attained the five supernatural powers. Those precepts, compared with one precept of Bodhisattvas who have newly aroused the mind seeking the highest unsurpassed enlightenment, are not equal to even one hundredth, one thousandth, or even a small fraction.
Furthermore, Mãn Từ Tử, suppose all sentient beings in the world abide completely in loving-kindness, compassion, sympathetic joy, and equanimity. Those precepts, compared with one precept of Bodhisattvas who have newly aroused the mind seeking the highest unsurpassed enlightenment, are not equal to even one hundredth, one thousandth, or even a small fraction.
Furthermore, Mãn Từ Tử, suppose all sentient beings in the world have completely attained the patience that accords with emptiness. Those precepts, compared with one precept of Bodhisattvas who have newly aroused the mind seeking the highest unsurpassed enlightenment, are not equal to even one hundredth, one thousandth, or even a small fraction.
Furthermore, Mãn Từ Tử, suppose all sentient beings in the world have completely attained the patience that accords with signlessness. Those precepts, compared with one precept of Bodhisattvas who have newly aroused the mind seeking the highest unsurpassed enlightenment, are not equal to even one hundredth, one thousandth, or even a small fraction.
Furthermore, Mãn Từ Tử, suppose all sentient beings in the world have completely attained the patience that accords with wishlessness. Those precepts, compared with one precept of Bodhisattvas who have newly aroused the mind seeking the highest unsurpassed enlightenment, are not equal to even one hundredth, one thousandth, or even a small fraction.
Furthermore, Mãn Từ Tử, suppose all sentient beings in the world have completely attained the Dharma of those at the Eighth Stage. Those precepts, compared with one precept of Bodhisattvas who have newly aroused the mind seeking the highest unsurpassed enlightenment, are not equal to even one hundredth, one thousandth, or even a small fraction.
At that time, Mãn Từ Tử said to Śāriputra:
“Now I wish to ask the Venerable One: how many meanings are there in the Eighth Ground? Please allow me to explain these meanings.”
Śāriputra replied:
“Ask whatever you wish according to your intention; I will explain accordingly.”
Mãn Từ Tử asked:
“Is it because of being close to the form aggregate that one is at the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being far away from the form aggregate that there is the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being close to the feeling, perception, formations, and consciousness aggregates that one is at the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being far away from the feeling, perception, formations, and consciousness aggregates that there is the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being close to the eye sense base that one is at the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being far away from the eye sense base that there is the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being close to the ear, nose, tongue, body, and mind sense bases that one is at the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being far away from the ear, nose, tongue, body, and mind sense bases that there is the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being close to the form sense sphere that one is at the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being far away from the form sense sphere that there is the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being close to the sound, smell, taste, touch, and dharma sense spheres that one is at the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being far away from the sound, smell, taste, touch, and dharma sense spheres that there is the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being close to the eye element that one is at the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being far away from the eye element that there is the Eighth Ground?”
Śāriputra replied:
“Friend, no.”
Mãn Từ Tử asked:
“Is it because of being close to the ear, nose, tongue, body, and mind elements that one is at the Eighth Ground?”
Śāriputra replied:
Venerable, no! Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being far removed from the eye, ear, nose, tongue, body, and mind elements that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being close to the form element that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being far removed from the form element that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being close to the sound, smell, taste, touch, and dharma elements that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being far removed from the sound, smell, taste, touch, and dharma elements that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being close to the eye-consciousness element that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being far removed from the eye-consciousness element that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being close to the ear, nose, tongue, body, and mind consciousness elements that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being far removed from the ear, nose, tongue, body, and mind consciousness elements that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being close to eye-contact that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being far removed from eye-contact that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being close to ear, nose, tongue, body, and mind contact that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being far removed from ear, nose, tongue, body, and mind contact that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being close to the feelings arisen from eye-contact as their condition that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being far removed from the feelings arisen from eye-contact as their condition that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being close to the feelings arisen from ear, nose, tongue, body, and mind contact as their condition that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being far removed from the feelings arisen from ear, nose, tongue, body, and mind contact as their condition that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being close to the earth element that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being far removed from the earth element that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being close to the water, fire, wind, space, and consciousness elements that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“Is it because of being far removed from the water, fire, wind, space, and consciousness elements that it is the Eighth Ground?”
Śāriputra replied:
“Venerable, no!”
Pūrṇa Maitrāyaṇīputra asked:
“If so, what dharmas does the Venerable say are the Eighth Ground? How can I clearly understand the meaning of what the Venerable has said and uphold it correctly according to reason?”
Śāriputra replied:
“If, within the equality-nature of all dharmas, one knows the equality-nature through wisdom that knows things as they truly are, then one realizes the equality-nature. Through this wisdom, all formations and activities have ceased. Here, I do not see the Eighth Ground, nor do I see the knowledge of equality-wisdom. Here there is no self and no possession belonging to self. Why, then, within this, are you able to continue asking repeatedly?”
Pūrṇa Maitrāyaṇīputra asked:
“Why are the Venerable One’s previous and later statements contradictory? Namely, your earlier statement was that all the pure precepts of the Eighth Ground, when compared with a single precept of Bodhisattvas who have just generated the aspiration to seek the unsurpassed Enlightenment, are not equal to even one hundredth, one thousandth, or even a small fraction of it. Yet now you say that within this you do not see the Eighth Ground or wisdom at all.”
Śāriputra replied:
“My earlier statement was for those who are newly learning, not for those who have entered the equality-nature. My earlier statement was intended to lead sentient beings into the true Dharma, not for those who have entered the equality-nature. My earlier statement was intended to enable sentient beings to understand the Mahāyāna and practice so as to surpass the two vehicles; it was not a teaching of the true equality-nature of all dharmas.
My earlier statement was intended to enable sentient beings to truly understand the superiority of the Buddha vehicle, the Great Vehicle, and pure precepts. Therefore I said: Suppose all sentient beings in the world were to attain the Eighth Ground and all possessed pure precepts; compared with a single precept of Bodhisattvas who have just generated the aspiration to seek the unsurpassed Enlightenment, they would not equal even one hundredth, one thousandth, or even a small fraction of it. I did not teach the true equality-nature of all dharmas, which is free from self and what belongs to self. Why would these statements contradict each other?
Furthermore, Pūrṇa Maitrāyaṇīputra, all the pure precepts of Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, compared with a single precept of Bodhisattvas who have just generated the aspiration to seek the unsurpassed Enlightenment, are not equal to even one hundredth, one thousandth, or even a small fraction of it.
Venerable, you should know that there are people who wish to make the pure precepts of Śrāvakas and Pratyekabuddhas superior to the precepts of Bodhisattvas. Such people, because they wish to make the pure precepts of Śrāvakas and Pratyekabuddhas superior to the precepts of the Tathāgata, should be understood as wishing to compete with the Tathāgata for superiority and inferiority.
It is like a person who competes with a prince; you should know that such a person wishes to compete with the king. Likewise, if someone wishes to make the pure precepts of Śrāvakas and Pratyekabuddhas superior to the precepts of Bodhisattvas, it is because they wish to make the pure precepts of Śrāvakas and Pratyekabuddhas superior to the precepts of the Tathāgata. You should know that such a person wishes to compete with the Tathāgata for superiority and inferiority.
Why is this so? Pūrṇa Maitrāyaṇīputra, because it is impossible to surpass the Dharma of the Bodhisattvas, therefore the Bodhisattvas are truly the Dharma Princes.”
Again, Purna, for example, there is a person who has no hands and no feet, yet says:
“I want to swim across to the other shore of the sea.”
That statement is false and untrue, because it is spoken due to excessive conceit. Likewise, if there are Śrāvakas or Pratyekabuddhas who say:
“My precepts are superior to the precepts of the Bodhisattva,”
you should know that this statement is completely untrue. Why? Purna, because the merits and virtues of the Bodhisattva are like the great ocean. That foolish person truly has no hands or feet, yet says, “I will swim across the great ocean.” Likewise, there are those who have only reached the Two Vehicles, who truly do not possess the supreme merits and virtues of Bodhisattvas, yet say, “I am superior to the pure precepts of Bodhisattvas.” This is impossible. Why? Purna, because the pure precepts of Bodhisattvas have no boundaries.
At that time, Purna immediately asked the Venerable Śāriputra:
For what reason do you say that the pure precepts of Bodhisattvas have no boundaries?
Śāriputra replied:
The pure precepts of Bodhisattvas liberate immeasurable sentient beings who commit evil violations of precepts.
They establish immeasurable sentient beings in the maintenance of pure precepts.
At that time, Purna immediately asked the Venerable Śāriputra:
Venerable One, you have spoken of those who commit evil violations of precepts. What is the concept of such a violation?
Śāriputra replied:
The grasping of self, things belonging to self, and other afflictions is called committing evil violations of precepts. This means holding onto such perceptions as the perception of self, the perception of sentient beings, the perception of life force, the perception of living existence, the perception of nourishment, the perception of personhood, the perception of beings, the perception of a recipient, the perception of existence, and the perception of nonexistence. These perceptions and other afflictions are the concept of committing evil violations of precepts.
The manifestation of the pure precepts of Bodhisattvas can liberate immeasurable sentient beings. Thus, the number of those who commit evil violations of precepts that has been spoken of is without limit.
Furthermore, the pure precepts of all Bodhisattvas establish immeasurable sentient beings, causing them to abide in pure precepts. Bodhisattvas abiding in the Mahāyāna attain pure precepts that are limitless in number. Śrāvakas and Pratyekabuddhas cannot compare; they are surpassed by the pure precepts of Śrāvakas and Pratyekabuddhas.
Furthermore, Purna, Bodhisattvas surpass all Śrāvakas and Pratyekabuddhas because they cultivate the perfection of pure precepts, dedicating it toward the attainment of the wisdom of omniscience.
At that time, Purna asked Śāriputra:
Why are the conditioned pure precepts of Bodhisattvas superior to the unconditioned pure precepts of the Two Vehicles?
Śāriputra replied:
The unconditioned pure precepts of Śrāvakas and Pratyekabuddhas seek only their own benefit and are dedicated toward Nirvāṇa. The precepts of Bodhisattvas, in order to liberate immeasurable sentient beings, are dedicated toward the unsurpassed state of awakening. Therefore, the conditioned pure precepts of Bodhisattvas are superior to the unconditioned pure precepts of the Two Vehicles.
Furthermore, Purna, if the minds of Bodhisattvas give rise to pure precepts while making distinctions and limitations when benefiting sentient beings, the arising of pure precepts in these Bodhisattvas cannot surpass the unconditioned pure precepts of the Two Vehicles and cannot be called the perfection of pure precepts.
But if the minds of Bodhisattvas have no distinctions or limitations, and only for the purpose of liberating immeasurable sentient beings and seeking great Bodhi they give rise to pure precepts, then the arising of pure precepts in these Bodhisattvas greatly surpasses the unconditioned pure precepts of the Two Vehicles and is called the perfection of pure precepts.
Furthermore, Purna, just as when the sun rises and emits great light, causing the light of fireflies to disappear, so too Bodhisattvas practicing the perfection of pure precepts, dedicating it toward the wisdom of omniscience, greatly surpass the pure precepts of all Śrāvakas and Pratyekabuddhas who dedicate them toward Nirvāṇa.
Furthermore, Purna, just as when the moon appears and shines with great light, causing all the light of the stars to become dim, so too Bodhisattvas practicing the perfection of pure precepts, dedicating it toward the wisdom of omniscience, greatly surpass the pure precepts of all Śrāvakas and Pratyekabuddhas who dedicate them toward Nirvāṇa.
Furthermore, Purna, when Bodhisattvas recollect the Tathāgata and dedicate themselves toward seeking the wisdom of omniscience, because they generate a superior mind in accordance with their strength of mind, they attain the perfection of pure precepts. At that time, they are said to practice according to their own field of cultivation, surpassing all Śrāvakas and Pratyekabuddhas.
At that time, Purna immediately asked the Venerable Śāriputra:
If a Bodhisattva does not manifest the mind of the wisdom of omniscience, what is such a Bodhisattva called?
Śāriputra replied:
If a Bodhisattva does not manifest the mind of the wisdom of omniscience, then that Bodhisattva is called one who continuously abides in an indeterminate mind. At that time, this Bodhisattva is called one who possesses the Bodhisattva precepts. With regard to the Bodhisattva precepts, this person is not yet called one who has violated them, nor is this person called one who has abandoned the pure precepts of Bodhisattvas.
If a Bodhisattva does not manifest the mind of the wisdom of omniscience, but dedicates it toward Śrāvakahood or Pratyekabuddhahood, then at that time the Bodhisattva abandons the Bodhisattva ground and loses their own field of practice.
If Bodhisattvas at any time dedicate themselves toward the status of Śrāvaka or Pratyekabuddha, then these Bodhisattvas are said, with regard to the Unsurpassed Vehicle, to have died. Although this is not actual death, they are called dead.
It is like a magician or the magician’s disciple who takes a small child by the hand and leads him up a high staircase. The magician cuts the child’s body into pieces and throws them down. At that time, everyone says that the child has died, feels compassion and sorrow, cries, and experiences great suffering. “This child suddenly died; how can we ever see our relative again?”
Bodhisattvas are likewise. If they abandon great Bodhi, retreat, and abide in the state of Śrāvakas or Pratyekabuddhas, losing the wisdom of omniscience, they should be understood as being like one who has died. Just as that child did not actually die, but his relatives believed he had died.
Furthermore, Purna, what do you think? Are the pure precepts of Bodhisattvas different from the pure precepts of ordinary beings, Śrāvakas, and Pratyekabuddhas?
Purna replied:
The true nature and suchness of these precepts are not different.
Śāriputra asked:
Although the Dharma-nature and suchness of these precepts are not different, they nevertheless have different characteristics. How should those different characteristics be explained?
Purna replied:
Bodhisattvas seek to realize the unsurpassed state of awakening. Ordinary beings, Śrāvakas, and Pratyekabuddhas do not do so. Therefore, the pure precepts of Bodhisattvas and those other precepts are said to be different.
Śāriputra said:
Because these pure precepts of Bodhisattvas surpass the pure precepts of ordinary beings, Śrāvakas, and Pratyekabuddhas. This means that the precepts of Bodhisattvas dedicated toward the wisdom of omniscience are called the perfection of pure precepts. Other precepts are not like this, and therefore they are said to be different.
Why? Purna, because the pure precepts of Bodhisattvas surpass the three-thousandfold world system and immeasurable, boundless sentient beings. Except for the pure precepts of the Buddha Bhagavān, they are foremost and supreme among all other pure precepts.
Why? Because the pure precepts of Bodhisattvas bring immeasurable and boundless sentient beings to liberation from saṃsāra and the evil destinies. For this reason, the pure precepts of Bodhisattvas among the pure precepts of ordinary beings, Śrāvakas, and Pratyekabuddhas are the highest, the superior, the honored, the exalted, the marvelous, the most marvelous, the supreme, and without anything above them.
Furthermore, Purna, just as Mount Sumeru possesses the magnificence and grandeur of a mountain, and other mountains cannot compare. Any mountain possessing such magnificence is called the king of mountains; if it does not possess such magnificence, it is not given the name “king of mountains.”
The pure precepts of Bodhisattvas are likewise. When dedicated toward the unsurpassed state of awakening and never separated from seeking the wisdom of omniscience, they are called the perfection of pure precepts.
The pure precepts of Pratyekabuddhas, Śrāvakas, and ordinary beings, because they do not wish to seek the unsurpassed state of awakening and are separated from seeking the wisdom of omniscience, are not called the perfection of pure precepts.
Furthermore, Purna, the pure precepts of all Bodhisattvas greatly surpass the pure precepts of ordinary beings, Śrāvakas, and Pratyekabuddhas.
At that time, Purna immediately asked the Venerable Śāriputra:
For what reason do the pure precepts of the assembly of great Bodhisattvas greatly surpass the pure precepts of ordinary beings, Śrāvakas, and Pratyekabuddhas?
Śāriputra replied:
The pure precepts of Bodhisattvas greatly surpass them because they benefit all sentient beings and dedicate themselves toward seeking the wisdom of omniscience. Ordinary beings, Śrāvakas, and Pratyekabuddhas do not have this. Therefore, the pure precepts of Bodhisattvas greatly surpass the pure precepts of ordinary beings, Śrāvakas, and Pratyekabuddhas.
At that time, Pūrṇa Maitrāyanīputra praised the Venerable Śāriputra:
Excellent, excellent! It is so, it is so! It is exactly as you have said! Praising the pure precepts of the Bodhisattvas in this way causes Bodhisattvas to become even more diligent and vigorous in upholding the pure Bodhisattva precepts. Surely, Venerable One, you must have relied upon the Buddha’s spiritual power in order to explain that the pure precepts of the Bodhisattvas surpass by far the pure precepts of ordinary beings, Śrāvakas, and Pratyekabuddhas.
At that time, the Buddha said to Ānanda:
You should uphold and retain the teachings corresponding to the Perfection of Pure Precepts of the Great Bodhisattvas, exactly as explained by Śāriputra and Pūrṇa Maitrāyanīputra. Such an explanation is certainly not false. Suppose someone carried Mount Sumeru up to the Brahmā realm and then dropped it down. After dropping it, that person made a truthful statement with certainty:
“If the Bodhisattva precepts surpass the pure precepts of ordinary beings, Śrāvakas, and Pratyekabuddhas, then let Mount Sumeru remain suspended in the sky.”
Having spoken, the mountain would indeed remain firmly suspended and not fall. Why? Ānanda, apart from the precepts of the Tathāgata, only the precepts of the Bodhisattvas, among all other pure precepts, whether contaminated or uncontaminated, are supreme, victorious, honored, highest, wondrous, most wondrous, superior, and unsurpassed.
At that time, through the Buddha’s spiritual power, Śāriputra immediately saw that, beyond hundreds of thousands of Buddha realms to the east of this Buddha land, there was another Buddha land. In that land, a Tathāgata was presently proclaiming the true Dharma for immeasurable gods and humans.
The Buddha said to Śāriputra:
Do you see that beyond hundreds of thousands of Buddha realms to the east there is a Buddha land where a Tathāgata is presently teaching the true Dharma to immeasurable assemblies?
Śāriputra replied:
World-Honored One, I have seen it, but I do not yet know the name of the Buddha in that land.
At that time, the World-Honored One said to Śāriputra:
That Buddha world is called Bright Lamp. In that world, the Tathāgata, Arhat, Perfectly Enlightened One who is presently teaching the Dharma is named Moonlight. That Buddha has a Śrāvaka disciple named Hữu Đảnh, who possesses the foremost supernatural powers. Using the strength of his miraculous abilities, he travels to other worlds, lifts Mount Sumeru with his right hand, carries it up to the Brahmā realm, and then drops it down. After dropping it, he makes a truthful statement with certainty:
“Apart from the precepts of the Tathāgata, only the Bodhisattva precepts, among all other pure precepts, whether contaminated or uncontaminated, are supreme, victorious, honored, highest, wondrous, most wondrous, superior, and unsurpassed.”
If this statement is not false, then let this mountain remain suspended in the middle of the sky.
Having spoken, he immediately saw the mountain remain suspended without falling.
Then the World-Honored One asked Śāriputra:
Do you also see that Mount Sumeru remains suspended in the sky without falling?
At that time, Śāriputra said to the Buddha:
World-Honored One, I have seen it.
The World-Honored One then said to Śāriputra:
Now, that mountain remains in the sky because it relies upon the pure precepts of the Bodhisattvas. Apart from the precepts of the Tathāgata, the truthful statement made with certainty surpasses the precepts of ordinary beings, Śrāvakas, and so forth; therefore, I say that it is certainly not false. The Śrāvaka disciple in that Buddha’s assembly, through the power of his supernatural abilities, traveled to another world, took Mount Sumeru with his right hand, lifted it to the Brahmā realm, and then dropped it down. After dropping it, he again made a truthful statement with certainty. Having spoken, the mountain remained suspended in the sky. This proves that what I have said is certainly not false. When that Tathāgata’s Śrāvaka disciple relied upon the Bodhisattva precepts and made a truthful statement with certainty, he caused that mountain to return to its original place.
When Śāriputra saw this, he praised:
World-Honored One, this is truly extraordinary! The truthful statements arising from the precepts of the Bodhisattvas possess inconceivable majesty and power; no one in all the world can compare with them.
At that time, Śāriputra said to the Buddha:
World-Honored One, if there is someone who wishes to surpass the precepts of the Bodhisattvas, know that such a person wishes to surpass the precepts of the Tathāgata. Why? Because apart from the precepts of the Tathāgata, there are no precepts superior to the precepts of the Bodhisattvas. If one perfectly cultivates the pure Bodhisattva precepts, one is called the Tathāgata, Arhat, Perfectly Enlightened One. Therefore, the Bodhisattva precepts are the most excellent.
At that time, Pūrṇa Maitrāyanīputra asked the Venerable Śāriputra:
Is it rare for someone to regress from the pure precepts?
Śāriputra answered:
There is certainly no Bodhisattva who, having established the Bodhisattva mind, will then regress. If there is regression, that person is not a Bodhisattva. It is like a skilled archer whose arrow fails to hit the target; one should know that person is not truly a skilled archer. Bodhisattvas are the same. If they do not generate a mind corresponding to the wisdom of Omniscience, even though they diligently practice the Perfections of Giving, Pure Precepts, Patience, Effort, Meditation, and Prajñā-pāramitā, but do not dedicate them toward the wisdom of Omniscience, then one should know that such a person does not possess the complete Bodhisattva precepts.
Furthermore, Pūrṇa Maitrāyanīputra, if Bodhisattvas cultivate various virtues but do not know how to dedicate them toward the wisdom of Omniscience, and therefore, relying on the virtues of Śrāvakas and Pratyekabuddhas, they say that these are the seeking of the wisdom of Omniscience, then one should know that these people are also considered to possess the complete Bodhisattva precepts.
Why? Pūrṇa Maitrāyanīputra, because these people lack the skillful means of Bodhisattvas and do not understand dedication toward the wisdom of Omniscience; therefore, they rely on the virtues of the Two Vehicles and consider them to be the seeking of the wisdom of Omniscience. Within their minds, they delight in this without causing harm, and therefore they are also called those who possess the complete Bodhisattva precepts.
Thus, one who upholds the Bodhisattva precepts, because they dedicate toward the wisdom of Omniscience, is called one who upholds the Bodhisattva precepts and protects the Perfection of Pure Precepts. That person, later, if they encounter a virtuous friend and, relying on the true wisdom of Omniscience, dedicate toward the highest unsurpassed Enlightenment, will certainly attain the wisdom of Omniscience.