THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 588
The Chapter on THE PERFECTION OF PURITY OF PRECEPTS (5)
At that time, the World-Honored One said to Śāriputra:
“You possess such wondrous wisdom, meaning that you truly know that a Bodhisattva who clings to such pure precepts has transgression and violation. A Bodhisattva who does not cling to such pure precepts has no transgression and violation.”
Śāriputra said to the Buddha:
“World-Honored One, I believe that it is because of the wondrous Dharma teachings expounded by the Tathāgata, the Arhat, the Perfectly Enlightened One, that such wisdom should arise; it is not because I myself have contemplated and spoken such words. According to my understanding of the meaning of the Buddha’s teaching, if Bodhisattvas temporarily give rise to a mind praising the Śrāvakas or the Pratyekabuddhas, they should know that they have violated the pure precepts of the Bodhisattva. If Bodhisattvas temporarily give rise to a mind of aversion toward the Śrāvakas or the Pratyekabuddhas, they should know that they have violated the pure precepts of the Bodhisattva. Why is this? Because if Bodhisattvas praise the Śrāvakas or Pratyekabuddhas, they immediately develop attachment and clinging toward those states, do not seek the wisdom of Omniscience, and thereby violate the Bodhisattva precepts. If Bodhisattvas become averse toward the Śrāvakas or Pratyekabuddhas, they immediately develop contempt toward those states and thus become obstructed in seeking the wisdom of Omniscience. Therefore, they violate the Bodhisattva precepts.
“For this reason, Bodhisattvas should neither praise nor become weary of the Two Vehicles. If Bodhisattvas, toward the Two Vehicles, lack a respectful mind or give rise to attachment, they should know that both are improper practices. If Bodhisattvas engage in improper practices, they should know that this is called violating the Bodhisattva precepts, and is also called clinging to the characteristics of pure precepts, and they will not attain the wisdom of Omniscience.
“Therefore, Bodhisattvas toward the Two Vehicles should only distance themselves; they should neither praise nor slander them. If Bodhisattvas do not distance themselves from the Two Vehicles, they will certainly not attain the unsurpassed supreme Enlightenment.
“Furthermore, World-Honored One, if Bodhisattvas, depending on the objects of the five sensual pleasures, give rise to a mind of delight, although this is called irrational attention, it does not destroy unsurpassed Bodhi. Why? Because irrational attention merely falls into afflictions. Due to those afflictions, Bodhisattvas are caused to take birth in various places. Whenever Bodhisattvas, in those realms, undergo many bodies, then they gradually cultivate and perfect generosity, pure precepts, patience, diligence, meditative concentration, Prajñāpāramitā, and countless other boundless Buddha-dharmas. Whenever they gradually cultivate and perfect generosity, pure precepts, patience, diligence, meditative concentration, Prajñāpāramitā, and countless other boundless Buddha-dharmas, then these Bodhisattvas gradually draw near the wisdom of Omniscience.
“World-Honored One, therefore I say that afflictions have great virtue for Bodhisattvas. That is, they follow along with the wisdom of Omniscience. Therefore, Bodhisattvas who observe that afflictions support the arising of the wisdom of Omniscience should regard them as having great virtue for the Bodhisattva assembly. These Bodhisattvas should know that they have attained skillful means regarding all matters. Such Bodhisattvas should be known as abiding in the Bodhisattva’s Perfection of Purity of Precepts. It should be known that such Bodhisattvas have neither violated the Bodhisattva precepts nor clung to the Bodhisattva’s pure precepts.”
At that time, the Buddha praised Śāriputra:
“Excellent, excellent! It is so, it is so! What you have said is very good. There are Bodhisattvas who, regarding pure precepts, have clinging and have violations. There are Bodhisattvas who, regarding pure precepts, have no clinging and no violations. You are one who clearly expounds true words, Dharma words, one who skillfully follows the Dharma, receives and teaches the Dharma.
“Furthermore, Śāriputra, if a Great Bodhisattva abides in the Perfection of Purity of Precepts and thinks: ‘There are limitless sentient beings in limitless and boundless worlds throughout the ten directions. Through the increase of majestic power gained from my abiding in the Bodhisattva’s Perfection of Purity of Precepts, may those without pure precepts attain pure precepts, and may those with evil precepts become able to abandon them. Through the increase of majestic power from my practice of learning the Bodhisattva’s Perfection of Purity of Precepts, may I protect such sentient beings so that they all obtain supreme benefit and happiness.’ This Great Bodhisattva should know that they have accomplished skillful means.
“Whenever they themselves use the Perfection of Purity of Precepts and dedicate it through giving to limitless sentient beings in limitless and boundless worlds, then they gradually increase their abiding in the Perfection of Purity of Precepts. Whenever they gradually increase their abiding in the Perfection of Purity of Precepts, then they protect limitless Perfections of Purity of Precepts. Whenever they protect limitless Perfections of Purity of Precepts, then they protect limitless and countless wondrous Buddha-dharmas. Through this, they quickly attain the wisdom of Omniscience.
“Furthermore, Śāriputra, if a Great Bodhisattva abides in the Perfection of Purity of Precepts and thinks thus: ‘There are limitless sentient beings in limitless and boundless worlds throughout the ten directions. Through the increase of majestic power gained from my abiding in the Bodhisattva’s Perfection of Purity of Precepts, may those who have not yet generated the mind seeking unsurpassed supreme Enlightenment generate that mind. May those who have generated the mind seeking unsurpassed supreme Enlightenment never regress. If those whose mind seeking unsurpassed supreme Enlightenment has not regressed, may they quickly perfect the wisdom of Omniscience.’
“This Great Bodhisattva, by means of skillful means, directs causes toward Bodhisattvas practicing generosity and the Perfection of Purity of Precepts. Whenever they dedicate toward generosity and the Perfection of Purity of Precepts, then they do not separate from the mind of Omniscience. Whenever they do not separate from the mind of Omniscience, then they gradually draw near the wisdom of Omniscience. This Great Bodhisattva, through increasing the majestic power of these roots of virtue, again protects limitless, countless Perfections of Purity of Precepts, causing them to gradually expand and increase; they also protect limitless and countless wondrous Buddha-dharmas, causing them to gradually become complete.
“Furthermore, Śāriputra, if a Great Bodhisattva abiding in the Perfection of Purity of Precepts takes the merit and virtue of their own abiding in the Perfection of Purity of Precepts and gives it to one Bodhisattva, this surpasses the merit and virtue of causing sentient beings in as many worlds as the sands of the Ganges to violate precepts and then causing them to uphold perfect pure precepts. If a Great Bodhisattva abiding in the Perfection of Purity of Precepts uses the Bodhisattva’s abiding in the Perfection of Purity of Precepts and dedicates it through giving to sentient beings in the ten directions, causing them to abide in pure precepts and abandon violations of precepts, they attain immeasurable and boundless merit and virtue.
“A Great Bodhisattva abiding in the Perfection of Purity of Precepts who gives the merit and virtue of their abiding in the Bodhisattva’s Perfection of Purity of Precepts to one Bodhisattva obtains merit and virtue greater than that attained by the aforementioned Bodhisattva by a hundredfold, a thousandfold, even by countless billions of times. Why? Śāriputra, because this Great Bodhisattva uses the Bodhisattva’s abiding in the Perfection of Purity of Precepts to give to one Bodhisattva, causing that one to protect the wisdom of Omniscience and also causing that one to preserve the wisdom of Omniscience. When this one Bodhisattva has protected the wisdom of Omniscience and preserved the wisdom of Omniscience, then they protect and preserve limitless sentient beings in limitless and boundless worlds, causing them all to abide in pure precepts and abandon all violations. In this way, they gradually obtain great benefit.
“For example, there is a large house consisting of ten rooms with only one pillar. Countless beings live inside, playing together, enjoying themselves, and experiencing pleasure. There is an evil person who wishes to cut down that pillar. At that time, a good person says to the evil person:
‘There are many families in this house, all playing together, enjoying themselves, and experiencing pleasure. If you cut down this pillar, the house will collapse and countless lives inside will be harmed.’
“Thus, the good person, wishing to benefit and bring happiness to the countless sentient beings living there, prevents the evil person from cutting down the pillar. At that time, a man praises the good person:
‘Excellent, excellent! Now you have brought longevity and happiness to countless beings.’
“Likewise, Bodhisattvas wishing to attain unsurpassed supreme Enlightenment should use the Great Vehicle’s generosity, pure precepts, patience, diligence, meditative concentration, Prajñāpāramitā, and countless boundless other Buddha-dharmas to instruct and transmit them, causing them to attain unsurpassed supreme Enlightenment and greatly benefit sentient beings. If they use the virtuous roots and merit of the Pratyekabuddha and Śrāvaka Vehicles to instruct and transmit them, they will obstruct the supreme merit of limitless and boundless Arhats.
“If there are Bodhisattvas wishing to attain unsurpassed supreme Enlightenment who use the Great Vehicle’s generosity, pure precepts, patience, diligence, meditative concentration, Prajñāpāramitā, and countless boundless other Buddha-dharmas to instruct and transmit them, causing them to protect the wisdom of Omniscience and also preserve the wisdom of Omniscience, then having caused them to protect the wisdom of Omniscience and preserve the wisdom of Omniscience is to bestow supreme merit upon limitless and boundless Arhats.
“Thus, Bodhisattvas wishing to attain unsurpassed supreme Enlightenment should use the Great Vehicle’s generosity, pure precepts, patience, diligence, meditative concentration, Prajñāpāramitā, and countless boundless other Buddha-dharmas to instruct and transmit them. This is to instruct and transmit to limitless and boundless sentient beings, causing them to cultivate wondrous practices of peace and happiness.
“Thus, a Bodhisattva abiding in the Perfection of Purity of Precepts thinks: ‘Through my abiding in the Bodhisattva’s Perfection of Purity of Precepts, may all sentient beings possess complete pure precepts and abandon violations. May I dedicate such roots of virtue to all sentient beings so that they attain right mindfulness. Through right mindfulness, they give rise to joy and happiness. Having heard these words, may those sentient beings’ minds become free from violations and may they uphold pure precepts.’
“Furthermore, there is a Bodhisattva abiding in the Perfection of Purity of Precepts who single-mindedly gives the abiding in pure precepts to one Bodhisattva. Compared with the previous merit and virtue, this surpasses it a hundredfold, a thousandfold, even countless billions of times.
“Thus, whenever a Bodhisattva dedicates and gives the abiding in precepts to Bodhisattvas for the sake of sentient beings, then the Bodhisattva’s preservation of the Perfection of Precepts gradually increases and they quickly attain the wisdom of Omniscience. In this way, a Bodhisattva abiding in the Perfection of Purity of Precepts dedicates and gives the merit and virtue obtained to many different kinds of sentient beings.”
At that time, Śāriputra addressed the Buddha:
“World-Honored One, how can one know that such a Bodhisattva, after passing through how many numbers of kalpas, will attain liberation?
How long must such a Bodhisattva who has aroused the Great Vehicle mind practice?”
At that time, the Buddha taught Śāriputra:
“You should know that such a Bodhisattva must use Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñā-pāramitā, instructing and transmitting them to sentient beings, causing them to arouse the aspiration for the unsurpassed perfect enlightenment, cultivate the non-deluded practices of a Bodhisattva, quickly realize the unsurpassed perfect enlightenment, and greatly benefit sentient beings.
You should know that such a Bodhisattva uses Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñā-pāramitā, dedicating them for the sake of sentient beings and aspiring to attain the wisdom of omniscience.
Such a Bodhisattva thinks:
‘May the cultivation of this perfection of Giving of mine be dedicated and given to sentient beings, causing those who are stingy to know giving.
May the cultivation of this perfection of Pure Discipline of mine be dedicated and given to sentient beings, causing those who violate precepts to attain pure discipline.
May the cultivation of this perfection of Patience of mine be dedicated and given to sentient beings, causing those who are angry and hateful to attain patience.
May the cultivation of this perfection of Diligence of mine be dedicated and given to sentient beings, causing those who are lazy to attain diligence.
May the cultivation of this perfection of Meditative Absorption of mine be dedicated and given to sentient beings, causing those whose minds are scattered to attain meditative absorption.
May the cultivation of this perfection of Prajñā of mine be dedicated and given to sentient beings, causing those with evil wisdom to attain wondrous wisdom.’”
At that time, Śāriputra immediately addressed the Buddha:
“World-Honored One, when such a Bodhisattva dedicates and gives his own roots of virtue to sentient beings, after how many numbers of kalpas of practicing the Great Vehicle will he attain liberation?”
Then the Buddha told Śāriputra:
“Such a Bodhisattva who dedicates and gives his own roots of virtue to sentient beings must practice the Great Vehicle for five hundred great kalpas before attaining liberation.
Furthermore, Śāriputra, such a Bodhisattva may possess skillful means and wish to quickly attain the wisdom of omniscience. That is, in this Fortunate Kalpa, he vows to become a Tathāgata, Arhat, Perfectly Enlightened One, belonging among the thousand Buddhas who attain the unsurpassed perfect enlightenment.
Just as the Buddha Maitreya will empty the evil destinies and, in his first Dharma assembly, have one hundred thousand koṭis of Śrāvakas become Arhats, I say that such a Bodhisattva has already practiced the conduct of Bodhi for two thousand kalpas, seeking to attain the unsurpassed perfect enlightenment and greatly benefit sentient beings.
Other Bodhisattvas, if they possess all the characteristics described above, should know that they will practice and learn the Great Vehicle for five hundred great kalpas and should attain liberation. Such a Bodhisattva should be known to have already dwelt in the stage of non-retrogression.”
At that time, Śāriputra immediately addressed the Buddha:
“World-Honored One, if Bodhisattvas hear teachings of the Dharma corresponding to the pāramitās as such, they should give rise to a joyful mind. Why? Because if Bodhisattvas hear teachings of the Dharma corresponding to the pāramitās and give rise to a joyful mind, they will certainly never be far separated from the Buddhas, the World-Honored Ones. The Buddhas, the World-Honored Ones, also will not abandon them.”
At that time, the Buddha told Śāriputra:
“That is correct, that is correct, just as you have said!
If Bodhisattvas hear teachings of the Dharma corresponding to the pāramitās, and that person continuously dwells in profound joy for only one day and one night, you should know that these Bodhisattvas have aroused the Great Vehicle mind long ago.
If Bodhisattvas hear teachings of the Dharma corresponding to the pāramitās as such, and that person continuously dwells in profound joy for two days and two nights, you should know that these Bodhisattvas likewise aroused the Great Vehicle mind long ago.
If Bodhisattvas hear teachings of the Dharma corresponding to the pāramitās as such, and that person continuously dwells in profound joy for three days and three nights, successively up to seven days and seven nights, you should know that these Bodhisattvas aroused the Great Vehicle mind long ago, even for a very long time.”
At that time, Śāriputra immediately addressed the Buddha:
“World-Honored One, according to my understanding of the meaning of the Buddha’s teaching, these Bodhisattvas have passed through one hundred kalpas, two hundred kalpas, three hundred kalpas, successively up to seven hundred kalpas, since they aroused the Great Vehicle mind.
These Bodhisattvas practice the Great Vehicle and, after passing through seven hundred kalpas, attain liberation.
Because of this cause and condition, the meritorious roots of virtue of these Bodhisattvas gradually increase and grow.
Through skillful means, these Bodhisattvas hear teachings of the Dharma corresponding to the pāramitās as such. Although they are greatly joyful, they are not attached.
These Bodhisattvas are naturally pure in essence; therefore, when they hear teachings of the Great Vehicle, their minds become greatly joyful.”
At that time, the Buddha told Śāriputra:
“That is correct, that is correct, just as you have said! You rely upon the power of the Buddha to teach the Dharma corresponding to the pāramitās.
If great Bodhisattvas fully explain all the characteristics described above, you should know that they have aroused the Great Vehicle mind long ago.
Such great Bodhisattvas have, with regard to the mind of Bodhi, a mind that does not regress.
If Bodhisattvas hear teachings of the Dharma corresponding to the pāramitās as such and do not give rise to a joyful mind, you should know that these Bodhisattvas aroused the Great Vehicle mind only recently.
For such Bodhisattvas who have newly aroused the Great Vehicle mind, I also proclaim teachings of the Dharma corresponding to the pāramitās, causing them to gradually cultivate and learn until they attain the wisdom of omniscience.”
At that time, Śāriputra addressed the Buddha:
“World-Honored One, it is truly wondrous! The Tathāgata, Arhat, Perfectly Enlightened One does not abandon any Bodhisattva.”
At that time, the Buddha told Śāriputra:
“Do you think that the Tathāgata, Arhat, Perfectly Enlightened One only does not abandon Bodhisattvas? You should not see it in this way. Why?
Śāriputra, because all Tathāgatas, Arhats, Perfectly Enlightened Ones do not abandon all sentient beings.
All Tathāgatas, Arhats, Perfectly Enlightened Ones deeply cherish all sentient beings.
Regarding sentient beings, they constantly contemplate what skillful means should be used to cause those sentient beings to be separated from the suffering of birth and death and attain liberation.
Furthermore, Śāriputra, you should know that the minds of the Buddhas, the World-Honored Ones, are equal. Just as toward a Buddha who has aroused a pure mind and abides in loving-kindness and compassion, bestowing happiness and removing the roots of suffering, they equally cherish all sentient beings in this way, wishing for them to leave suffering and attain happiness.
Furthermore, Śāriputra, if the Tathāgatas, Arhats, Perfectly Enlightened Ones had different mental abiding toward Buddhas, different mental abiding toward Bodhisattvas, different mental abiding toward Pratyekabuddhas, different mental abiding toward Arhats, different mental abiding toward Non-returners, different mental abiding toward Once-returners, different mental abiding toward Stream-enterers, different mental abiding toward those who practice according to the Dharma, different mental abiding toward those who practice according to faith, different mental abiding toward those beyond the five supernormal powers, different mental abiding toward those who have accomplished the discipline of individual liberation, different mental abiding toward those who have accomplished the ten paths of wholesome karma, different mental abiding toward those who have accomplished the ten unwholesome karmas, and different mental abiding toward Caṇḍālas and corpse carriers—if the minds of the Tathāgatas, Arhats, Perfectly Enlightened Ones acted differently according to personal preferences, then they would not be Tathāgatas, Arhats, Perfectly Enlightened Ones.
Furthermore, Śāriputra, just as toward Buddhas, the Tathāgatas, Arhats, Perfectly Enlightened Ones arouse a pure mind and abide in loving-kindness and compassion, bestowing happiness and rescuing from suffering;
toward Bodhisattvas it is likewise so, as toward Bodhisattvas they arouse a pure mind and abide in loving-kindness and compassion, bestowing happiness and rescuing from suffering.
Toward Pratyekabuddhas it is likewise so, as toward Pratyekabuddhas they arouse a pure mind and abide in loving-kindness and compassion, bestowing happiness and rescuing from suffering.
Toward Arhats it is likewise so, as toward Arhats they arouse a pure mind and abide in loving-kindness and compassion, bestowing happiness and rescuing from suffering.
Toward Non-returners it is likewise so, as toward Non-returners they arouse a pure mind and abide in loving-kindness and compassion, bestowing happiness and rescuing from suffering.
Toward Once-returners it is likewise so, as toward Once-returners they arouse a pure mind and abide in loving-kindness and compassion, bestowing happiness and rescuing from suffering.
Toward Stream-enterers it is likewise so, as toward Stream-enterers they arouse a pure mind and abide in loving-kindness and compassion, bestowing happiness and rescuing from suffering.
Toward those who practice according to the Dharma it is likewise so, as toward those who practice according to the Dharma they arouse a pure mind and abide in loving-kindness and compassion, bestowing happiness and rescuing from suffering.
Toward those who practice according to faith it is likewise so, as toward those who practice according to faith they arouse a pure mind and abide in loving-kindness and compassion, bestowing happiness and rescuing from suffering.
Toward those beyond the five supernormal powers it is likewise so, as toward those beyond the five supernormal powers they arouse a pure mind and abide in loving-kindness and compassion, bestowing happiness and rescuing from suffering.
Toward those who have accomplished the disciplines of individual liberation it is likewise so, as toward those who have accomplished the discipline of liberation they arouse a pure mind and abide in loving-kindness and compassion, bestowing happiness and rescuing from suffering.
Toward those who have accomplished the ten paths of wholesome karma it is likewise so, as toward those who have accomplished the ten paths of wholesome karma they arouse a pure mind and abide in loving-kindness and compassion, bestowing happiness and rescuing from suffering.
Toward those who have accomplished the ten unwholesome karmas it is likewise so, as toward those who have accomplished the ten unwholesome karmas they arouse a pure mind and abide in loving-kindness and compassion, bestowing happiness and rescuing from suffering.
Toward butchers and corpse carriers it is likewise so.
Therefore, the mind of the Tathāgata, Arhat, Perfectly Enlightened One does not discriminate and does not act according to personal preferences. Therefore, he is called the Tathāgata, Arhat, Perfectly Enlightened One.
Thus, the Buddhas are fully endowed with great compassion and wisdom, abiding in the equality of the nature of all dharmas, and they do not abandon any sentient beings.
Furthermore, Śāriputra, I absolutely do not see the Buddhas, the World-Honored Ones, giving rise to even the slightest liking or anger toward any object of perception.
If the Tathāgatas, Arhats, Perfectly Enlightened Ones were to give rise to liking or anger toward objects of perception, this would be truly unreasonable.
Why? Śāriputra, because the Buddhas, the World-Honored Ones, have already completely ended attachment, aversion, and all afflictions.”
Furthermore, Śāriputra, nevertheless, the Tathāgatas, Arhats, Perfectly Enlightened Ones, with regard to the Bodhisattvas, will never at any time abandon them. Why is this? Śāriputra, because after the Tathāgatas, Arhats, Perfectly Enlightened Ones enter Nirvāṇa, there are Bodhisattvas who diligently cultivate Giving, Pure Discipline, Forbearance, Meditative Concentration, and Prajñāpāramitā, gradually bringing them to perfection.
They diligently cultivate and learn the Dharma of emptiness that is not internal, the Dharma of emptiness that is not external, the Dharma of emptiness that is neither internal nor external, the Dharma of emptiness of emptiness, the Dharma of great emptiness, the Dharma of emptiness of ultimate meaning, the Dharma of emptiness of conditioned phenomena, the Dharma of emptiness of unconditioned phenomena, the Dharma of emptiness of the ultimate, the Dharma of emptiness without boundaries, the Dharma of emptiness of dispersion, the Dharma of emptiness of non-transformation, the Dharma of emptiness of intrinsic nature, the Dharma of emptiness of own characteristics, the Dharma of emptiness of common characteristics, the Dharma of emptiness throughout 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; their undefiled wisdom gradually becomes perfected.
They diligently cultivate and learn such true nature, the Dharma realm, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of freedom from arising, the Dharma of meditative absorption, the Dharma of abiding, ultimate reality, the realm of space, and the inconceivable realm, and their undefiled wisdom gradually becomes perfected.
They diligently cultivate and learn: ignorance conditions formations; formations condition consciousness; consciousness conditions name-and-form; name-and-form conditions the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions existence; existence conditions birth; birth conditions aging and death; and their undefiled wisdom gradually becomes perfected.
They diligently cultivate and learn: with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging and death cease; and their undefiled wisdom gradually becomes perfected.
They diligently cultivate and learn the wisdom of the Noble Truths of suffering, origin, cessation, and the path, and their undefiled wisdom gradually becomes perfected.
They diligently cultivate and learn the four meditative absorptions, the four immeasurables, and the four formless concentrations, gradually bringing them to perfection. They diligently cultivate and learn the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, gradually bringing them to perfection.
They diligently cultivate and learn the liberation approaches of Emptiness, Signlessness, and Wishlessness, gradually bringing them to perfection.
They diligently cultivate and learn the eight liberations, the eight bases of mastery, the nine successive meditative absorptions, and the ten total spheres, gradually bringing them to perfection.
They diligently cultivate and learn the stage of pure observation, the stage of lineage, the stage of the eighth person, the stage of possessing insight, the stage of diminished desire, the stage of freedom from desire, the stage of having completed what is to be accomplished, the stage of the Pratyekabuddha, the stage of the Bodhisattva, and the stage of the Tathāgata; their undefiled wisdom gradually becomes perfected.
They diligently cultivate and learn the stage of Great Joy, the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Extremely Difficult to Overcome, the stage of Direct Presence, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud, gradually bringing them to perfection.
They diligently cultivate and learn all dhāraṇī gateways and all samādhi gateways, gradually bringing them to perfection.
They diligently cultivate and learn the five kinds of eyes and the six supernatural powers, gradually bringing them to perfection.
They diligently cultivate and learn the Tathāgata’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, gradually bringing them to perfection.
They diligently cultivate and learn the thirty-two marks of a Great Being and the eighty accompanying excellent characteristics, gradually bringing them to perfection.
They diligently cultivate and learn the quality of never forgetting and the nature of always maintaining equanimity, gradually bringing them to perfection. They diligently cultivate and learn the wisdom of all aspects, the wisdom of the path aspects, and the wisdom of all characteristics, gradually bringing them to perfection.
They diligently cultivate and learn the path toward stream-entry, the fruit of stream-entry, the path toward once-returning, the fruit of once-returning, the path toward non-returning, the fruit of non-returning, the path toward Arhatship, the fruit of Arhatship, the path of the Pratyekabuddha, the enlightenment of the Pratyekabuddha, and undefiled wisdom, gradually bringing them to perfection.
They diligently cultivate and learn all practices of the Great Bodhisattva, gradually bringing them to perfection.
They diligently cultivate and learn the supreme enlightenment of all Buddhas, gradually bringing it to perfection. They diligently cultivate and learn to refrain from killing, to refrain from stealing, to refrain from sexual misconduct, to refrain from false speech, to refrain from harsh speech, to refrain from divisive speech, to refrain from frivolous and impure speech, to refrain from greed, to refrain from hatred, and to refrain from wrong views in the paths of karma, gradually bringing them to perfection.
They diligently cultivate and learn, explaining the gateways of wondrous wisdom, gradually bringing them to perfection. They cause the light of the true Dharma to illuminate all worlds, liberating immeasurable and boundless sentient beings from the suffering of birth and death, enabling them to attain peaceful and blissful Nirvāṇa.
The World-Honored Buddhas contemplate such meaning, instruct and transmit teachings to Bodhisattvas in this way. Because of this cause and condition, they certainly never abandon Bodhisattvas. This is because, after the Tathāgatas, Arhats, Perfectly Enlightened Ones enter Nirvāṇa, the Bodhisattvas will attain unsurpassed Perfect Enlightenment and cause the light of the true Dharma to illuminate all worlds, bringing great benefit to practitioners. Therefore, regarding Bodhisattvas, they essentially never abandon them.
At that time, Śāriputra immediately said to the Buddha:
“World-Honored One, it is so! Well-Gone One, it is so! What you have taught is truly genuine! After the Nirvāṇa of the Tathāgatas in the ten directions, there will be Great Bodhisattvas who attain the supreme enlightenment and cause the light of the true Dharma to illuminate all worlds.
It is like a great tree with many leaves and fruits. After the great tree withers and dies, smaller trees arise to continue it; their roots, trunks, and branches gradually grow tall and large, their shade spreading over one yojana. Countless beings rest beneath the tree’s roots to avoid wind, rain, heat, and cold, and they also pluck its leaves and fruits for use. Wise people praise together the leaves, fruits, and shade of this great tree, saying that its benefit to sentient beings is no different from that of the former tree. Only foolish people do not know to rely on this shade.
Likewise, after the Buddha World-Honored Ones enter Nirvāṇa, Bodhisattvas gradually cultivate and learn Giving, Pure Discipline, Forbearance, Diligence, Meditative Concentration, Prajñāpāramitā, and the infinite wondrous Dharma of the Buddhas. Gradually bringing them to perfection, throughout the three-thousand-great-thousand worlds, they attain the supreme enlightenment, continuing the Tathāgata, Arhat, Perfectly Enlightened One who came before. They truly bring benefit and peace to immeasurable sentient beings, ensuring that it does not become interrupted.
The meaning of all Buddha activities is that, for the sake of boundless sentient beings, they skillfully proclaim the ten paths of wholesome karma, causing them to diligently cultivate Giving, Discipline, Cultivation, and other Dharma gateways, freeing them from suffering in the evil destinies, allowing them to be born among gods and humans and enjoy happiness and delight.”
Or, for the sake of infinite sentient beings, by skillful means expound the aggregates, sense fields, elements, and so forth, causing them to diligently strive with vigor, without perceiving any self, sentient being, life continuum, arising, nurturing, growth, subject of transmigration, mind-born being, child-like consciousness, creator, experiencer, knower, or seer; contemplate the Noble Truths of suffering, origination, cessation, and path; cultivate the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, the eightfold Noble Path, the three liberations, and other wholesome dharmas; put an end to all afflictions and attain entry into Nirvāṇa.
Or, for the sake of infinite sentient beings, by skillful means expound that the nature of permanence and impermanence of the form aggregate cannot be grasped; the nature of permanence and impermanence of the feeling, perception, formations, and consciousness aggregates also cannot be grasped. By skillful means expound that the nature of pleasure and non-pleasure of the form aggregate cannot be grasped; the nature of pleasure and non-pleasure of the feeling, perception, formations, and consciousness aggregates also cannot be grasped. By skillful means expound that the nature of self and non-self of the form aggregate cannot be grasped; the nature of self and non-self of the feeling, perception, formations, and consciousness aggregates also cannot be grasped. By skillful means expound that the nature of purity and impurity of the form aggregate cannot be grasped; the nature of purity and impurity of the feeling, perception, formations, and consciousness aggregates also cannot be grasped. By skillful means expound that the nature of stillness and non-stillness of the form aggregate cannot be grasped; the nature of stillness and non-stillness of the feeling, perception, formations, and consciousness aggregates also cannot be grasped. By skillful means expound that the nature of detachment and non-detachment of the form aggregate cannot be grasped; the nature of detachment and non-detachment of the feeling, perception, formations, and consciousness aggregates also cannot be grasped.
By skillful means expound that the nature of permanence and impermanence of the eye sense-field cannot be grasped; the nature of permanence and impermanence of the ear, nose, tongue, body, and mind sense-fields also cannot be grasped. By skillful means expound that the nature of pleasure and non-pleasure of the eye sense-field cannot be grasped; the nature of pleasure and non-pleasure of the ear, nose, tongue, body, and mind sense-fields also cannot be grasped. By skillful means expound that the nature of self and non-self of the eye sense-field cannot be grasped; the nature of self and non-self of the ear, nose, tongue, body, and mind sense-fields also cannot be grasped. By skillful means expound that the nature of purity and impurity of the eye sense-field cannot be grasped; the nature of purity and impurity of the ear, nose, tongue, body, and mind sense-fields also cannot be grasped. By skillful means expound that the nature of stillness and non-stillness of the eye sense-field cannot be grasped; the nature of stillness and non-stillness of the ear, nose, tongue, body, and mind sense-fields also cannot be grasped. By skillful means expound that the nature of detachment and non-detachment of the eye sense-field cannot be grasped; the nature of detachment and non-detachment of the ear, nose, tongue, body, and mind sense-fields also cannot be grasped.
By skillful means expound that the nature of permanence and impermanence of the form sense-object cannot be grasped; the nature of permanence and impermanence of sound, smell, taste, touch, and dharma sense-objects also cannot be grasped. By skillful means expound that the nature of pleasure and non-pleasure of the form sense-object cannot be grasped; the nature of pleasure and non-pleasure of sound, smell, taste, touch, and dharma sense-objects also cannot be grasped. By skillful means expound that the nature of self and non-self of the form sense-object cannot be grasped; the nature of self and non-self of sound, smell, taste, touch, and dharma sense-objects also cannot be grasped. By skillful means expound that the nature of purity and impurity of the form sense-object cannot be grasped; the nature of purity and impurity of sound, smell, taste, touch, and dharma sense-objects also cannot be grasped. By skillful means expound that the nature of stillness and non-stillness of the form sense-object cannot be grasped; the nature of stillness and non-stillness of sound, smell, taste, touch, and dharma sense-objects also cannot be grasped. By skillful means expound that the nature of detachment and non-detachment of the form sense-object cannot be grasped; the nature of detachment and non-detachment of sound, smell, taste, touch, and dharma sense-objects also cannot be grasped.
By skillful means expound that the nature of permanence and impermanence of the eye element cannot be grasped; the nature of permanence and impermanence of the ear, nose, tongue, body, and mind elements also cannot be grasped. By skillful means expound that the nature of pleasure and non-pleasure of the eye element cannot be grasped; the nature of pleasure and non-pleasure of the ear, nose, tongue, body, and mind elements also cannot be grasped. By skillful means expound that the nature of self and non-self of the eye element cannot be grasped; the nature of self and non-self of the ear, nose, tongue, body, and mind elements also cannot be grasped. By skillful means expound that the nature of purity and impurity of the eye element cannot be grasped; the nature of purity and impurity of the ear, nose, tongue, body, and mind elements also cannot be grasped. By skillful means expound that the nature of stillness and non-stillness of the eye element cannot be grasped; the nature of stillness and non-stillness of the ear, nose, tongue, body, and mind elements also cannot be grasped. By skillful means expound that the nature of detachment and non-detachment of the eye element cannot be grasped; the nature of detachment and non-detachment of the ear, nose, tongue, body, and mind elements also cannot be grasped.
By skillful means expound that the nature of permanence and impermanence of the form element cannot be grasped; the nature of permanence and impermanence of the sound, smell, taste, touch, and dharma elements also cannot be grasped. By skillful means expound that the nature of pleasure and non-pleasure of the form element cannot be grasped; the nature of pleasure and non-pleasure of the sound, smell, taste, touch, and dharma elements also cannot be grasped. By skillful means expound that the nature of self and non-self of the form element cannot be grasped; the nature of self and non-self of the sound, smell, taste, touch, and dharma elements also cannot be grasped. By skillful means expound that the nature of purity and impurity of the form element cannot be grasped; the nature of purity and impurity of the sound, smell, taste, touch, and dharma elements also cannot be grasped. By skillful means expound that the nature of stillness and non-stillness of the form element cannot be grasped; the nature of stillness and non-stillness of the sound, smell, taste, touch, and dharma elements also cannot be grasped. By skillful means expound that the nature of detachment and non-detachment of the form element cannot be grasped; the nature of detachment and non-detachment of the sound, smell, taste, touch, and dharma elements also cannot be grasped.
By skillful means expound that the nature of permanence and impermanence of the eye consciousness element cannot be grasped; the nature of permanence and impermanence of the ear, nose, tongue, body, and mind consciousness elements also cannot be grasped. By skillful means expound that the nature of pleasure and non-pleasure of the eye consciousness element cannot be grasped; the nature of pleasure and non-pleasure of the ear, nose, tongue, body, and mind consciousness elements also cannot be grasped. By skillful means expound that the nature of self and non-self of the eye consciousness element cannot be grasped; the nature of self and non-self of the ear, nose, tongue, body, and mind consciousness elements also cannot be grasped. By skillful means expound that the nature of purity and impurity of the eye consciousness element cannot be grasped; the nature of purity and impurity of the ear, nose, tongue, body, and mind consciousness elements also cannot be grasped. By skillful means expound that the nature of stillness and non-stillness of the eye consciousness element cannot be grasped; the nature of stillness and non-stillness of the ear, nose, tongue, body, and mind consciousness elements also cannot be grasped. By skillful means expound that the nature of detachment and non-detachment of the eye consciousness element cannot be grasped; the nature of detachment and non-detachment of the ear, nose, tongue, body, and mind consciousness elements also cannot be grasped.
By skillful means expound that the nature of permanence and impermanence of the Noble Truth of suffering cannot be grasped; the nature of permanence and impermanence of the Noble Truths of origination, cessation, and path also cannot be grasped. By skillful means expound that the nature of pleasure and non-pleasure of the Noble Truth of suffering cannot be grasped; the nature of pleasure and non-pleasure of the Noble Truths of origination, cessation, and path also cannot be grasped. By skillful means expound that the nature of self and non-self of the Noble Truth of suffering cannot be grasped; the nature of self and non-self of the Noble Truths of origination, cessation, and path also cannot be grasped. By skillful means expound that the nature of purity and impurity of the Noble Truth of suffering cannot be grasped; the nature of purity and impurity of the Noble Truths of origination, cessation, and path also cannot be grasped. By skillful means expound that the nature of stillness and non-stillness of the Noble Truth of suffering cannot be grasped; the nature of stillness and non-stillness of the Noble Truths of origination, cessation, and path also cannot be grasped. By skillful means expound that the nature of detachment and non-detachment of the Noble Truth of suffering cannot be grasped; the nature of detachment and non-detachment of the Noble Truths of origination, cessation, and path also cannot be grasped.
By skillful means expound immeasurable kinds of Dharma teachings in this way, causing them to diligently strive with vigor. By skillful means skillfully observe and separate from all erroneous and inverted conceptual fabrications. By skillful means cultivate generosity, pure morality, patience, vigor, meditative concentration, Prajñāpāramitā, and the immeasurable and boundless other Buddha-dharmas, ultimately attaining the wisdom of omniscience.
Sentient beings who possess wisdom and understanding, upon hearing such Dharma, should diligently practice. According to their understanding, they will attain the taste of ambrosia, either temporarily or permanently receiving benefit and peace. Only the foolish and the non-Buddhist practitioners, because they do not hear and accept the teachings of the Dharma, remain submerged in the various realms of existence. The Buddhas, the World-Honored Ones, contemplating this meaning, especially instruct and transmit it to the Bodhisattvas. For after the Tathāgatas, the Arhats, the Perfectly Enlightened Ones enter Nirvāṇa, the Bodhisattvas who practice the conduct of the Bodhisattva gradually perfect their practices, attain the supreme unsurpassed enlightenment, and illuminate the worlds with the light of the true Dharma. It is like the shade of a great tree, bringing benefit and happiness to limitless sentient beings.
At that time, Śāriputra immediately addressed the Buddha:
“World-Honored One, according to my understanding of the meaning of the Buddha’s teachings, instruction, and transmission, teaching and establishing hundreds of thousands, even countless, beings of the Śrāvaka vehicle so that they abide in the fruit of Arhatship is not equal to, through skillful means, teaching the essential true Dharma to a single Bodhisattva. That is a teaching corresponding to the six pāramitās, causing that person, after hearing it, to give rise to single-minded thought in harmony with omniscient wisdom. Such an essential teaching is, among the teachings above, the most supreme, the most excellent, the most honored, the highest, the most wondrous, the most exceedingly wondrous, the highest of all, and unsurpassed. For compared with the merits of the Śrāvakas, such an aspiration is the most supreme.”
At that time, the Buddha praised Śāriputra:
“Excellent, excellent! Just as you have said. You truly are an intelligent and wise disciple of the Buddha. That is, you skillfully instruct and transmit fearlessness to those of the Bodhisattva vehicle, causing them to diligently cultivate the Bodhisattva practices, quickly attain the supreme unsurpassed enlightenment, and bring great benefit and happiness to sentient beings.”
At that time, the Buddha instructed Ānanda:
“You should uphold the cultivation of the Perfection of Pure Morality of the Great Bodhisattva as Śāriputra has explained, and do not allow it to be forgotten.”
Ānanda addressed the Buddha:
“World-Honored One, I respectfully follow your teaching. I have received and will uphold the cultivation of the Perfection of Pure Morality of the Great Bodhisattva as the Venerable Śāriputra has explained, and will certainly not allow it to be forgotten. I will cause Bodhisattvas who have not yet generated the aspiration for supreme unsurpassed enlightenment to quickly generate that aspiration. Those who have already generated the aspiration for supreme unsurpassed enlightenment will never regress. Those who have reached the stage of non-regression from supreme unsurpassed enlightenment will quickly perfect omniscient wisdom.”
When the World-Honored One had expounded this sutra, the Venerable Pūrṇa Maitrāyaṇīputra, the Venerable Ānanda, and the other Śrāvakas and Bodhisattvas, together with all the devas, nāgas, yakṣas, humans and non-humans, and others, upon hearing the Buddha’s teaching, rejoiced greatly, had faith in it, received it, upheld it, and practiced accordingly.