THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Assembly Thirteen, Volume 589
Chapter on the Perfection of Patience (Kṣānti Pāramitā)
Thus have I heard:
At one time, the World-Honored One, together with a great assembly of one thousand two hundred and fifty Bhikṣus, was staying in the Jeta Grove, Anāthapiṇḍika’s Park, in the city of Śrāvastī. At that time, the World-Honored One instructed Venerable Pūrṇa Maitrāyaṇīputra:
“Now you should, for the sake of the Great Bodhisattvas who wish to attain the unsurpassed perfect enlightenment, proclaim the Perfection of Patience.”
Following the Buddha’s instruction and relying on the Buddha’s spiritual power, Pūrṇa Maitrāyaṇīputra said to the Buddha:
“World-Honored One, if any Great Bodhisattva wishes to attain unsurpassed perfect enlightenment, when sentient beings speak abusive words, insult, or slander them, they should endure it patiently and should not give rise to anger or resentment. They should instead give rise to a mind of loving-kindness and compassion, repaying the kindness and virtue of those beings. Such a Bodhisattva has profound faith and delight in the Perfection of Patience. According to the arising of the mind of patience, they dedicate it toward seeking the wisdom of omniscience. Such a Great Bodhisattva is able to abide in the Perfection of Patience.”
At that time, Śāriputra immediately asked Venerable Pūrṇa Maitrāyaṇīputra:
“What is the difference between the practice of patience cultivated by Bodhisattvas and the practice of patience cultivated by the Śrāvakas?”
Pūrṇa Maitrāyaṇīputra replied:
“The patience practiced by the Śrāvakas is called partial, because its object of cultivation is not fully complete. The patience practiced by the Bodhisattvas is called complete, because its object of cultivation is greatly perfected.
That is to say, the patience of Bodhisattvas is immeasurable. Because they wish immeasurable sentient beings to obtain benefit and happiness, they put on the armor of patience and make the vow:
‘I must liberate immeasurable sentient beings and cause them all to be free from suffering and attain the peace and bliss of Nirvāṇa.’
Therefore, it is called the immeasurable patience of Bodhisattvas.
The patience of Śrāvakas is only for the purpose of abandoning their own afflictions and is not for the sake of sentient beings. Therefore, it is called partial patience. It is not the same as the patience of Great Bodhisattvas, which is vast and immeasurable.
Because Bodhisattvas never abandon the Perfection of Patience, it is called complete patience.
If any Bodhisattva gives rise to an impure mind and is unable to patiently endure harm or destruction, you should know that such a person incurs immeasurable faults. This is not the case merely in relation to the vehicles of the Śrāvakas or Pratyekabuddhas. Therefore, the patience of Bodhisattvas is supreme.”
Furthermore, Śāriputra, if Great Bodhisattvas are reproached by the Tathāgata, the Worthy One, the Perfectly Enlightened One, their minds do not become resentful. Likewise, if they are cursed, insulted, or slandered by butchers, corpse carriers, or other lowly sentient beings, they do not give rise to anger, hatred, or thoughts of revenge, even for the briefest moment.
Such Bodhisattvas protect and uphold the Perfection of Patience, quickly bringing it to completion, and before long they attain the wisdom of omniscience. Such Bodhisattvas cultivate and learn the Perfection of Patience, gradually reaching its ultimate completion and quickly attaining unsurpassed perfect enlightenment.
If Great Bodhisattvas abide in and protect the Perfection of Patience in this way, then they are truly able to endure the insults and humiliations of others. Their minds are unmoved like Mount Sumeru, their wholesome roots and virtues increase, they are difficult to destroy, and they quickly attain unsurpassed perfect enlightenment, bringing benefit and happiness to the entire world.
At that time, Śāriputra immediately asked Venerable Pūrṇa Maitrāyaṇīputra:
“If, while a Great Bodhisattva is cultivating patience, two people come before the Bodhisattva: one person, with a wholesome mind, applies fragrant sandalwood powder to the Bodhisattva’s body; another person, with an evil mind, uses fire to burn the Bodhisattva’s body. What kind of mind should the Bodhisattva give rise to toward these people?”
Pūrṇa Maitrāyaṇīputra replied:
“This Great Bodhisattva, wishing to attain unsurpassed perfect enlightenment, should not give rise to attachment or fondness toward the first person, nor should they give rise to anger toward the second person. They should give rise to an equal and impartial mind toward both, wishing complete benefit and happiness for each of them.
Thus, a Great Bodhisattva who practices the Perfection of Patience should abide in the Perfection of Patience.
If a Great Bodhisattva practices the Perfection of Patience and abides in the Perfection of Patience, then that Great Bodhisattva practices according to the Dharma. Such a Bodhisattva is not deluded and abides in the undefiled pure land of the non-deluded Bodhisattva.
Such a Great Bodhisattva should not give rise to an angry mind toward sentient beings, should not give rise to a hateful mind, and should not give rise to a retaliatory mind.
Such assemblies of Great Bodhisattvas possess perfected patience toward sentient beings, perfected praise, perfected gentleness, and perfected aspirations. Toward all places and circumstances, they give rise to loving-kindness, without anger or resentment.
Thus, if other sentient beings come before Great Bodhisattvas with an antagonistic intention, wishing to strike them, bind them, humiliate them, or scold them, the Bodhisattvas are able to endure it patiently and their minds do not seek revenge.
In this way, when other sentient beings come before assemblies of Great Bodhisattvas seeking conflict and disputes, without wishing for benefit, the Bodhisattvas give rise to a mind of harmony toward those people. They use gentle words and apologize to them, causing those people to abandon their harmful and malicious thoughts.
At that time, the Bodhisattva thinks:
‘These sentient beings have come before me wishing to cause conflict and disputes, without wishing for benefit. When I attain unsurpassed perfect enlightenment, I should proclaim profound Dharma for their sake, causing them to end all disputes.’
That is, for their sake, they proclaim the emptiness of the aggregate of form, which is completely like an illusion. Within that emptiness, there is absolutely no competition or conflict, so that when those people hear it, they immediately cease their disputes.
They also proclaim for their sake the emptiness of feeling, perception, formations, and consciousness, all of which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately cease their disputes.
Or they proclaim for their sake the emptiness of the eye faculty, which is completely like an illusion. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
They also proclaim the emptiness of the ear, nose, tongue, body, and mind faculties, all of which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
Or they proclaim the emptiness of the form sphere, which is completely like an illusion. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
They also proclaim the emptiness of sound, fragrance, taste, touch, and dharma spheres, all of which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
Or they proclaim the emptiness of the eye realm, which is completely like an illusion. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
They also proclaim the emptiness of the ear, nose, tongue, body, and mind realms, all of which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
Or they proclaim the emptiness of the form realm, which is completely like an illusion. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
They also proclaim the emptiness of the sound, fragrance, taste, touch, and dharma realms, all of which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
Or they proclaim the emptiness of the eye-consciousness realm, which is completely like an illusion. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
They also proclaim the emptiness of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness realms, all of which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
Or they proclaim the emptiness of eye-contact, which is completely like an illusion. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
They also proclaim the emptiness of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, all of which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
Or they proclaim the emptiness of all feelings arising dependent upon eye-contact as a condition, which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
They also proclaim the emptiness of all feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions, which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
Or they proclaim the emptiness of the earth element, which is completely like an illusion. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
They also proclaim the emptiness of the water, fire, wind, space, and consciousness elements, all of which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
Or they proclaim the emptiness of causes and conditions, which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
They also proclaim the emptiness of equal and uninterrupted conditions, object conditions, dominant conditions, and all dharmas produced from these conditions, all of which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
Or they proclaim the emptiness of ignorance, which is completely like an illusion. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
They also proclaim the emptiness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, and death, all of which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
Or they proclaim the emptiness of the Desire Realm, which is completely like an illusion. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
They also proclaim the emptiness of the Form Realm, the Formless Realm, and the undefiled realm, all of which are completely like illusions. Within that emptiness, there is absolutely no conflict, causing those who hear it to immediately end their disputes.
In this way, the Bodhisattva thinks:
‘When I attain unsurpassed perfect enlightenment and teach the Dharma in this way to sentient beings, I will cause them to completely end all conflicts and disputes, and their minds will become equal and impartial like empty space.’”
Therefore, the Bodhisattva obtains the majestic physical marks of a Great Being; all sentient beings who see him rejoice, benefiting one another, until attaining pure Nirvāṇa, being far removed from all conceptual elaborations, and completely peaceful and blissful.
At that time, Śāriputra asked Pūrṇa Maitrāyaṇīputra:
“Between the two kinds of patience of Bodhisattvas and Śrāvakas, which should be known as broader, more wondrous, purer, and more excellent?”
Pūrṇa Maitrāyaṇīputra then asked the Venerable Śāriputra in return:
“I will ask you about something present before us; please answer according to your own understanding.”
Śāriputra replied:
“Ask whatever you wish, and I shall answer accordingly.”
Pūrṇa Maitrāyaṇīputra asked:
“Between an iron plowshare in the world and gold from the continent of Jambudvīpa, which of these two metals is brighter, more wondrous, purer, and more excellent?”
Śāriputra replied:
“How could the brightness of an iron plowshare in the world compare with pure gold from this continent of Jambudvīpa? That is to say, the brightness of pure gold from Jambudvīpa is greater, more wondrous, purer, and more excellent.”
Pūrṇa Maitrāyaṇīputra said:
“The patience of the Śrāvaka vehicle is like the brightness of an iron plowshare in the world. The patience of the Bodhisattva vehicle is like the brightness of pure gold from Jambudvīpa. One should know that the characteristics of these two kinds of patience differ in superiority and inferiority. Why is this so? Śāriputra, the patience of those of the Śrāvaka vehicle only contemplates the aggregate of form up to the aggregate of consciousness, giving rise to the understanding of the absence of self, sentient beings, living beings, those who die, nurturers, men, receivers, doers, knowers, seers, and so forth. The patience of those of the Bodhisattva vehicle also contemplates the aggregates of form up to consciousness as completely without intrinsic nature, but it gives rise to the understanding of non-arising, non-ceasing, non-defilement, non-purity, non-increase, non-decrease, and primordial tranquility. Therefore, the patience of Bodhisattvas is broader, more wondrous, purer, and more excellent than the patience of the Śrāvakas.
The patience of those of the Śrāvaka vehicle only contemplates the eye-base up to the mind-base, giving rise to the understanding of the absence of self, sentient beings, living beings, those who die, nurturers, men, receivers, doers, knowers, seers, and so forth. The patience of those of the Bodhisattva vehicle also contemplates the eye-base up to the mind-base as completely without intrinsic nature, but it gives rise to the understanding of non-arising, non-ceasing, non-defilement, non-purity, non-increase, non-decrease, and primordial tranquility. Therefore, the patience of Bodhisattvas is broader, more wondrous, purer, and more excellent than the patience of the Śrāvakas.
The patience of those of the Śrāvaka vehicle only contemplates the form-base up to the dharma-base, giving rise to the understanding of the absence of self, sentient beings, living beings, those who die, nurturers, men, receivers, doers, knowers, seers, and so forth. The patience of those of the Bodhisattva vehicle also contemplates the form-base up to the dharma-base as completely without intrinsic nature, but it gives rise to the understanding of non-arising, non-ceasing, non-defilement, non-purity, non-increase, non-decrease, and primordial tranquility. Therefore, the patience of Bodhisattvas is broader, more wondrous, purer, and more excellent than the patience of the Śrāvakas.
The patience of those of the Śrāvaka vehicle only contemplates the eye-element up to the mind-element, giving rise to the understanding of the absence of self, sentient beings, living beings, those who die, nurturers, men, receivers, doers, knowers, seers, and so forth. The patience of those of the Bodhisattva vehicle also contemplates the eye-element up to the mind-element as completely without intrinsic nature, but it gives rise to the understanding of non-arising, non-ceasing, non-defilement, non-purity, non-increase, non-decrease, and primordial tranquility. Therefore, the patience of Bodhisattvas is broader, more wondrous, purer, and more excellent than the patience of the Śrāvakas.
The patience of those of the Śrāvaka vehicle only contemplates the form-element up to the dharma-element, giving rise to the understanding of the absence of self, sentient beings, living beings, those who die, nurturers, men, receivers, doers, knowers, seers, and so forth. The patience of those of the Bodhisattva vehicle also contemplates the form-element up to the dharma-element as completely without intrinsic nature, but it gives rise to the understanding of non-arising, non-ceasing, non-defilement, non-purity, non-increase, non-decrease, and primordial tranquility. Therefore, the patience of Bodhisattvas is broader, more wondrous, purer, and more excellent than the patience of the Śrāvakas.
The patience of those of the Śrāvaka vehicle only contemplates the eye-consciousness element up to the mind-consciousness element, giving rise to the understanding of the absence of self, sentient beings, living beings, those who die, nurturers, men, receivers, doers, knowers, seers, and so forth. The patience of those of the Bodhisattva vehicle also contemplates the eye-consciousness element up to the mind-consciousness element as completely without intrinsic nature, but it gives rise to the understanding of non-arising, non-ceasing, non-defilement, non-purity, non-increase, non-decrease, and primordial tranquility. Therefore, the patience of Bodhisattvas is broader, more wondrous, purer, and more excellent than the patience of the Śrāvakas.
The patience of those of the Śrāvaka vehicle only contemplates eye-contact up to mind-contact, giving rise to the understanding of the absence of self, sentient beings, living beings, those who die, nurturers, men, receivers, doers, knowers, seers, and so forth. The patience of those of the Bodhisattva vehicle also contemplates eye-contact up to mind-contact as completely without intrinsic nature, but it gives rise to the understanding of non-arising, non-ceasing, non-defilement, non-purity, non-increase, non-decrease, and primordial tranquility. Therefore, the patience of Bodhisattvas is broader, more wondrous, purer, and more excellent than the patience of the Śrāvakas.
The patience of those of the Śrāvaka vehicle only contemplates feelings arising from eye-contact as a condition, up to feelings arising from mind-contact as a condition, giving rise to the understanding of the absence of self, sentient beings, living beings, those who die, nurturers, men, receivers, doers, knowers, seers, and so forth. The patience of those of the Bodhisattva vehicle also contemplates feelings arising from eye-contact as a condition up to feelings arising from mind-contact as a condition as completely without intrinsic nature, but it gives rise to the understanding of non-arising, non-ceasing, non-defilement, non-purity, non-increase, non-decrease, and primordial tranquility. Therefore, the patience of Bodhisattvas is broader, more wondrous, purer, and more excellent than the patience of the Śrāvakas.
The patience of those of the Śrāvaka vehicle only contemplates the earth element up to the consciousness element, giving rise to the understanding of the absence of self, sentient beings, living beings, those who die, nurturers, men, receivers, doers, knowers, seers, and so forth. The patience of those of the Bodhisattva vehicle also contemplates the earth element up to the consciousness element as completely without intrinsic nature, but it gives rise to the understanding of non-arising, non-ceasing, non-defilement, non-purity, non-increase, non-decrease, and primordial tranquility. Therefore, the patience of Bodhisattvas is broader, more wondrous, purer, and more excellent than the patience of the Śrāvakas.
The patience of those of the Śrāvaka vehicle only contemplates ignorance up to old age and death, giving rise to the understanding of the absence of self, sentient beings, living beings, those who die, nurturers, men, receivers, doers, knowers, seers, and so forth. The patience of those of the Bodhisattva vehicle also contemplates ignorance up to old age and death as completely without intrinsic nature, but it gives rise to the understanding of non-arising, non-ceasing, non-defilement, non-purity, non-increase, non-decrease, and primordial tranquility. Therefore, the patience of Bodhisattvas is broader, more wondrous, purer, and more excellent than the patience of the Śrāvakas.
Furthermore, Śāriputra, if any Great Bodhisattva wishes to attain the highest perfect Enlightenment, and an enemy comes and cuts off his limbs piece by piece, this Great Bodhisattva should reflect: “It is possible to know the number of grains of sand in the Ganges River, but it is difficult to know the number of bodies one has possessed. If both the body being cut and the person cutting it belong to the aggregate of form, it would be difficult to know the number of divisions into which it is separated. The body has already been dispersed into countless tiny parts. Why should I give rise to anger due to this?”
This Great Bodhisattva contemplates such meaning. Even when encountering enemies who dissect his body piece by piece, he endures it, completely without anger or desire for revenge. These Bodhisattvas, according to the arising of the mind of patience, dedicate it toward seeking the wisdom of Omniscience and protect the Perfection of Patience. Thus, one should know that Great Bodhisattvas never abandon the Perfection of Patience at any time.
Furthermore, Śāriputra, if any Great Bodhisattva wishes to attain the highest perfect Enlightenment, and someone comes to beat and insult him, this Great Bodhisattva should reflect: “It is possible to know the number of grains of sand in the Ganges River, but the faults within my own body are difficult to know. That is, from beginningless time until now, I have generated various afflictions, evil karmas, and harmful actions in body and mind, which Buddhas and noble sages together reproach. Now, even if this person comes to beat and insult me, it does not amount to even one hundredth, one thousandth, or one ten-millionth part of those faults. Why should I give rise to anger due to this?”
This Great Bodhisattva contemplates such a thought. Even when someone comes to beat and insult him, he endures it, completely without anger or desire for revenge. These Bodhisattvas, according to the arising of the mind of patience, dedicate it toward seeking the wisdom of Omniscience and protect the Perfection of Patience. Thus, one should know that Great Bodhisattvas never abandon the Perfection of Patience at any time.
Furthermore, Śāriputra, if any Great Bodhisattva wishes to attain the highest perfect Enlightenment and enemies come to seize his possessions, this Great Bodhisattva should reflect: “Such possessions are, by their nature, empty and without ownership. Why should I give rise to anger due to this?”
This Great Bodhisattva contemplates this meaning. Even when encountering enemies who seize his possessions, his mind remains completely without anger or resentment. These Bodhisattvas, according to the arising of the mind of patience, dedicate it toward seeking the wisdom of Omniscience and protect the Perfection of Patience. Thus, one should know that the assembly of Great Bodhisattvas never abandons the Perfection of Patience at any time.
Furthermore, Śāriputra, if any Great Bodhisattva wishes to attain the highest perfect Enlightenment, he should cultivate his mind so that it becomes like earth, water, fire, wind, space, and so forth…
high degree. Although encountering sorrowful and vexing circumstances, they do not give rise to anger or sadness. Because the nature of peaceful patience and pure faith is always present right before them, flowing like the equality of empty space. Therefore, it is said that the assembly of Great Bodhisattvas, wishing to attain the supreme Enlightenment, cultivate their minds like empty space, without discrimination.
At that time, Śāriputra immediately asked Venerable Subhūti:
Since empty space is an unconditioned dharma, are the Bodhisattvas also bound by the unconditioned?
Venerable Pūrṇa replied:
It is not that the Bodhisattvas are bound by the unconditioned, but rather that, by using skillful means in cultivating Prajñāpāramitā, the Bodhisattvas contemplate the body and mind as equal to empty space, causing them to have no discrimination toward any realm of experience. They cultivate the profound Perfection of Patience. This means that the Great Bodhisattvas, by skillful means, contemplate that body and mind are without inherent nature, unobstructed, and equal to empty space. They endure all kinds of contact, such as being struck by knives, staffs, and so forth. Such Great Bodhisattvas, using skillful means and relying on Prajñāpāramitā, contemplate body and mind as equal to empty space in order to protect and uphold the Perfection of Patience.
Even if they are constantly practicing patience, enduring fierce fires in hell, knives and staffs in hell, and other afflictions that oppress the body, their minds remain equal, unchanged, and unmoved. Such Great Bodhisattvas are practicing Prajñāpāramitā, protecting Prajñāpāramitā, and contemplating body and mind as equal to empty space. They endure all suffering without change or movement. Such Great Bodhisattvas who endure suffering without change and without movement are practicing the Perfection of Patience.
Thus, when Great Bodhisattvas cultivate Prajñāpāramitā and encounter severe suffering, they should think as follows: “From beginningless birth and death until now, although I have endured many painful sufferings of body and mind, through these sufferings, who knows, I may attain the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, or even the Enlightenment of a Solitary Buddha; how much more so through this suffering may I attain the supreme Enlightenment. Now my body and mind endure many hardships for the benefit of all sentient beings, therefore I will certainly attain the supreme Enlightenment. For this reason, now I should gladly accept and endure them.” Such Great Bodhisattvas, contemplating this meaning, although enduring many hardships, give rise to and increase the power of patience, accepting them with joy.
Furthermore, Śāriputra, it is like a person who eats food with a hundred flavors; their body and mind become refreshed and they develop even greater joy. A Bodhisattva is the same. Seeing someone come to ask for something—whether asking for wealth or asking for a part of their body—the Bodhisattva gives because of that request, endures various sufferings, and accepts them with joy and patience, causing body and mind to become refreshed. That bliss is a hundred thousand times greater than before.
Furthermore, Śāriputra, it is like seeing the Thus-Gone One, the Worthy One, the Perfectly Enlightened One; although the Arhat’s defilements have been exhausted, one still gives rise to joy, reverence, and superior faith. The Great Bodhisattva is the same. Seeing someone come to ask for something, whether wealth or a part of their body, they still give rise to superior joy, reverence, and faith. They patiently endure the hostility, harm, insults, humiliation, and all kinds of severe suffering inflicted by that person. According to the appropriate time, they arouse the mind of peaceful patience and dedicate it toward seeking the wisdom of Omniscience. Such Great Bodhisattvas, by constantly arousing the mind of peaceful patience according to circumstances and dedicating it toward attaining the wisdom of Omniscience, never depart from cultivating the Perfection of Patience, always bringing great benefit to sentient beings without interruption.
Furthermore, Śāriputra, the great Bodhisattvas who wish to attain the supreme state of Enlightenment should cultivate patient endurance toward sentient beings: when struck, they do not strike back; when insulted, they do not insult in return; when slandered, they do not slander in return; when others become angry toward them, they do not become angry in return; when reprimanded, they do not reprimand in return; when others harbor resentment, they do not harbor resentment in return; when threatened, they do not threaten in return; when harmed, they do not harm in return. Toward all evil deeds, they patiently endure and accept them. Why is this? Śāriputra, because these great Bodhisattvas never abandon the mind of All-knowing Wisdom and wish to bring benefit to sentient beings. If these great Bodhisattvas constantly do not abandon the mind of All-knowing Wisdom and wish to bring great benefit to sentient beings, then even if their bodies were pierced by a thousand spears and halberds, their minds would not give rise to even a single thought of revenge. Toward those people, they always give rise to pure faith in patient endurance.
Such assemblies of great Bodhisattvas who cultivate the Perfection of Patient Endurance (Kṣānti-pāramitā) and bring great benefit to sentient beings will certainly attain a golden-colored body with adorned excellent marks, causing those who see them to rejoice. Therefore, Śāriputra, all great Bodhisattvas should diligently cultivate the power of patient endurance, patience, and accept all the suffering caused by enemies’ retaliation and harm.
If a great Bodhisattva cultivates the power of patient endurance and patience, accepting various sufferings, then that Bodhisattva protects and maintains the Perfection of Patient Endurance. This great Bodhisattva will be far removed from saṃsāra, draw near to All-knowing Wisdom, and bring great benefit to sentient beings.
If a great Bodhisattva delights in the Śrāvaka path or the Pratyekabuddha path, one should know that this great Bodhisattva has lost the Bodhisattva’s Perfection of Patient Endurance. Why is this? Because great Bodhisattvas take upon themselves the vast suffering of beginningless saṃsāra in its entirety, yet they do not become attached to matters that merely bring self-benefit for Śrāvakas and Pratyekabuddhas. Why is this? Śāriputra, if a great Bodhisattva becomes attached to the Śrāvaka or Pratyekabuddha path, one should know that this great Bodhisattva has abandoned their own work and undertaken the work of others.
At that time, Śāriputra immediately asked Venerable Pūrṇa Maitrāyaṇīputra:
“What is meant by a great Bodhisattva doing the work of others?”
Maitrāyaṇīputra replied:
“If a great Bodhisattva dwells in the stage of a Śrāvaka or the stage of a Pratyekabuddha, then this great Bodhisattva is doing the work of others. If a great Bodhisattva gives rise to thoughts about Śrāvakas or thoughts about Pratyekabuddhas, then this great Bodhisattva is doing the work of others. If a great Bodhisattva becomes attached to teachings corresponding with Śrāvakas or delights in discussions corresponding with Pratyekabuddhas, then this great Bodhisattva is doing the work of others.
“Furthermore, Śāriputra, if a great Bodhisattva delights in contemplating the aggregate of form as permanent or impermanent; delights in contemplating the aggregates of feeling, perception, formations, and consciousness as permanent or impermanent, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the aggregate of form as pleasant or painful; delights in contemplating the aggregates of feeling, perception, formations, and consciousness as pleasant or painful, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the aggregate of form as self or not-self; delights in contemplating the aggregates of feeling, perception, formations, and consciousness as self or not-self, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the aggregate of form as pure or impure; delights in contemplating the aggregates of feeling, perception, formations, and consciousness as pure or impure, then this great Bodhisattva is doing the work of others.
“Furthermore, Śāriputra, if a great Bodhisattva delights in contemplating the eye sense-base as permanent or impermanent; delights in contemplating the ear, nose, tongue, body, and mind sense-bases as permanent or impermanent, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the eye sense-base as pleasant or painful; delights in contemplating the ear, nose, tongue, body, and mind sense-bases as pleasant or painful, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the eye sense-base as self or not-self; delights in contemplating the ear, nose, tongue, body, and mind sense-bases as self or not-self, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the eye sense-base as pure or impure; delights in contemplating the ear, nose, tongue, body, and mind sense-bases as pure or impure, then this great Bodhisattva is doing the work of others.
“Furthermore, Śāriputra, if a great Bodhisattva delights in contemplating the form sense-object as permanent or impermanent; delights in contemplating sound, smell, taste, touch, and dharma sense-objects as permanent or impermanent, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the form sense-object as pleasant or painful; delights in contemplating sound, smell, taste, touch, and dharma sense-objects as pleasant or painful, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the form sense-object as self or not-self; delights in contemplating sound, smell, taste, touch, and dharma sense-objects as self or not-self, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the form sense-object as pure or impure; delights in contemplating sound, smell, taste, touch, and dharma sense-objects as pure or impure, then this great Bodhisattva is doing the work of others.
“Furthermore, Śāriputra, if a great Bodhisattva delights in contemplating the eye element as permanent or impermanent; delights in contemplating the ear, nose, tongue, body, and mind elements as permanent or impermanent, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the eye element as pleasant or painful; delights in contemplating the ear, nose, tongue, body, and mind elements as pleasant or painful, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the eye element as self or not-self; delights in contemplating the ear, nose, tongue, body, and mind elements as self or not-self, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the eye element as pure or impure; delights in contemplating the ear, nose, tongue, body, and mind elements as pure or impure, then this great Bodhisattva is doing the work of others.
“Furthermore, Śāriputra, if a great Bodhisattva delights in contemplating the form element as permanent or impermanent; delights in contemplating the sound, smell, taste, touch, and dharma elements as permanent or impermanent, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the form element as pleasant or painful; delights in contemplating the sound, smell, taste, touch, and dharma elements as pleasant or painful, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the form element as self or not-self; delights in contemplating the sound, smell, taste, touch, and dharma elements as self or not-self, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the form element as pure or impure; delights in contemplating the sound, smell, taste, touch, and dharma elements as pure or impure, then this great Bodhisattva is doing the work of others.
“Furthermore, Śāriputra, if a great Bodhisattva delights in contemplating the eye-consciousness element as permanent or impermanent; delights in contemplating the ear, nose, tongue, body, and mind-consciousness elements as permanent or impermanent, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the eye-consciousness element as pleasant or painful; delights in contemplating the ear, nose, tongue, body, and mind-consciousness elements as pleasant or painful, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the eye-consciousness element as self or not-self; delights in contemplating the ear, nose, tongue, body, and mind-consciousness elements as self or not-self, then this great Bodhisattva is doing the work of others.
“If a great Bodhisattva delights in contemplating the eye-consciousness element as pure or impure; delights in contemplating the ear, nose, tongue, body, and mind-consciousness elements as pure or impure, then this great Bodhisattva is doing the work of others.”
At that time, Śāriputra immediately asked Maitrāyaṇīputra:
“What is meant by a Bodhisattva doing one’s own work?”
Maitrāyaṇīputra replied:
“If a great Bodhisattva practices the six Perfections and gives rise to intentions corresponding with the wisdom of All-knowing Wisdom, then this great Bodhisattva is doing one’s own work. If a great Bodhisattva practices the six Perfections, then all evil māras cannot find an opportunity with this Bodhisattva. It is like turtles and tortoises: jackals cannot find an opportunity with them. Because they cannot find an opportunity, they move about freely. The great Bodhisattvas who practice the six Perfections are likewise: all evil māras cannot find an opportunity with them. Because evil māras cannot find an opportunity, their practice is carried out freely.
“Furthermore, Śāriputra, suppose evil māras transformed all sentient beings throughout the three-thousandfold great thousand world-system into evil māras. Each evil māra had many armies and retinues of māras, and they came one after another to the place of the great Bodhisattva. Yet because this great Bodhisattva practices the six Perfections, these evil māras cannot find an opportunity. Since they cannot find an opportunity, the Bodhisattva practices freely. It is like turtles and tortoises: jackals cannot find an opportunity with them. Because jackals cannot find an opportunity, they move about freely. Therefore, Śāriputra, great Bodhisattvas should train in this way: ‘My mind should not become separated from the six Perfections.’ If the mind does not become separated from the six Perfections, then all evil māras cannot find an opportunity. Because evil māras cannot find an opportunity, one’s practice becomes free and unhindered.”
At that time, Śāriputra immediately asked Venerable Maitrāyaṇīputra:
“How does a great Bodhisattva truly know the activities of māras?”
Maitrāyaṇīputra replied:
“If a great Bodhisattva does not wish to hear teachings corresponding with the Perfections, one should know that these are the activities of evil māras.
“Furthermore, Śāriputra, if a great Bodhisattva does not wish to uphold and receive teachings corresponding with the Perfections, one should know that these are the activities of evil māras.
“Furthermore, Śāriputra, if a great Bodhisattva does not wish to read and recite teachings corresponding with the Perfections, one should know that these are the activities of evil māras.
“Furthermore, Śāriputra, if a great Bodhisattva does not wish to contemplate teachings corresponding with the Perfections, one should know that these are the activities of evil māras.
“Furthermore, Śāriputra, if a great Bodhisattva does not wish to cultivate practices corresponding with the Perfections, one should know that these are the activities of evil māras.”
The Great Bodhisattvas, having understood these matters, then reflected: “It must certainly be that evil demons are using expedient means to obstruct the aspiration in my mind for the wisdom of Omniscience. Now I should not follow those desires; I must diligently cultivate the Perfection of Prajñāpāramitā.”
This Great Bodhisattva, toward that evil demon, should neither become angry nor give rise to a mind of acceptance. Practicing in this way is the Perfection of Patience. This Great Bodhisattva reflects: “When I attain the highest and supreme Enlightenment, I should liberate sentient beings and completely end the afflictions of greed, anger, and delusion. Therefore, now I should not become angry toward that evil demon.” If a Great Bodhisattva is able to think in this way, then at that time the Great Bodhisattva surpasses the evil demons and freely practices the Perfections of Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñā.
If, when a Great Bodhisattva’s thoughts are in accordance with the wisdom of Omniscience, that wisdom does not manifest, then at that time the Great Bodhisattva reflects: “Now I should not do anything improper, for it would cause me to fail to remember the wisdom of Omniscience.” Thus, the Bodhisattva should reproach his own mind: “Today, I have wasted my time.”
At that time, Śāriputra immediately asked the Venerable Pūrṇa Maitrāyaṇīputra: “To what extent is it called wasting time?”
Pūrṇa Maitrāyaṇīputra replied:
“If a Great Bodhisattva, while practicing the six Perfections for one day, does not recollect the wisdom of Omniscience and does not dedicate it toward the wisdom of Omniscience, then this Great Bodhisattva has wasted that day’s time and lost the result of that day’s time. If a Great Bodhisattva, while practicing the six Perfections, whether on the first day, second day, or third day, is able to recollect the wisdom of Omniscience and dedicate it toward the wisdom of Omniscience, then although this Great Bodhisattva may have committed a fault, that person is still called one who has gained the result of each day.”
At that time, Śāriputra asked Pūrṇa Maitrāyaṇīputra:
“Is the patience of a Bodhisattva different from the patience of an Arhat?”
Pūrṇa Maitrāyaṇīputra replied:
“Now I will ask you in return, Venerable One: How are Mount Sumeru and a mustard seed different in size, height, and weight?”
Śāriputra replied:
“They are vastly different.”
Pūrṇa Maitrāyaṇīputra said:
“The patience of a Bodhisattva and the patience of an Arhat are likewise so. There is no need to ask such a question.”
Furthermore, Śāriputra, what do you think? Between the water in the great ocean and the water on the tip of a single hair, which contains more water?
Śāriputra replied: “The water in the great ocean is greater. Even if the water on the tip of a single hair were multiplied by a hundred parts, a thousand parts, or even ten million billion parts, it still could not compare with even a small fraction of the amount of water in the great ocean.”
Pūrṇa Maitrāyaṇīputra said:
“The patience of a Bodhisattva compared with the patience of an Arhat is likewise so. Even multiplied by a hundred parts, a thousand parts, or ten million billion parts, it still cannot compare with even a small fraction of that amount. Therefore, such a question should not be asked.”
At that time, the Buddha praised Pūrṇa Maitrāyaṇīputra:
“Well said, well said! It is exactly as you have said. Relying on the Buddha’s majestic power, you have skillfully explained the Perfection of Patience. If one takes the patience of Great Bodhisattvas and compares the amount of that patience with the patience of Śrāvakas and Pratyekabuddhas, it would be like taking the patience of a Tathāgata and comparing the amount of that patience with the patience of Śrāvakas and Pratyekabuddhas. Why? Because the accomplishment of patience by Bodhisattvas is immeasurable and boundless; it should not be compared with the amount of patience possessed by Śrāvakas…”
At that time, the Buddha instructed Ānanda:
“You should uphold the teachings spoken by Pūrṇa Maitrāyaṇīputra concerning the cultivation of patience by Great Bodhisattvas, and do not allow them to be forgotten.”
Ānanda said to the Buddha:
“World-Honored One, I have received and upheld exactly as Pūrṇa Maitrāyaṇīputra taught the cultivation of the Perfection of Patience by Great Bodhisattvas, and I will certainly not forget it.”
When the World-Honored One had finished teaching this sutra, the Venerable Pūrṇa Maitrāyaṇīputra, the Venerable Śāriputra, the Venerable Ānanda, and the other Bodhisattvas and Śrāvakas, together with all the devas, nāgas, yakṣas, asuras, and others, having heard the Buddha’s teaching, were all greatly delighted, faithfully accepted it, and respectfully put it into practice.