THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 592
Chapter on the Perfection of Dhyāna (2)
At that time, Venerable Pūrṇa Maitrāyaṇīputra addressed the Buddha:
“World-Honored One, how do the assemblies of Great Bodhisattvas practice the Perfection of Dhyāna while also including the Perfection of Prajñā? With regard to the various dhyānas and their components, how do they neither give rise to attachment nor retreat? With regard to the various dhyānas and their components, how do they not give rise to the notion of self in discriminative grasping? And how do they dedicate such corresponding roots of goodness, seeking to attain the wisdom of Omniscience?”
The Buddha said to Pūrṇa Maitrāyaṇīputra:
“If the assemblies of Great Bodhisattvas practice the Perfection of Dhyāna, and with regard to the various dhyānas and their components give rise to notions such as non-attachment, impermanence, and so forth, and then dedicate such corresponding roots of goodness, seeking to attain the wisdom of Omniscience, then the assemblies of Great Bodhisattvas practice the Perfection of Dhyāna while including the Perfection of Prajñā, and with regard to the various dhyānas and their components neither give rise to attachment nor retreat.”
Pūrṇa Maitrāyaṇīputra said to the Buddha:
“How do the assemblies of Great Bodhisattvas practice the Perfection of Dhyāna while including the Perfection of Vigor?”
At that time, the Buddha said to Pūrṇa Maitrāyaṇīputra:
“If the assemblies of Great Bodhisattvas practice the Perfection of Dhyāna, transcend the defiled phenomena of the Desire Realm, and by skillful means enter into the four dhyānas and the four peaceful and blissful formless absorptions, diligently cultivate Giving, Pure Discipline, Patience, Vigor, Dhyāna, Prajñā pāramitās, and the boundless factors of enlightenment, then the assemblies of Great Bodhisattvas practice the Perfection of Dhyāna while including the Perfection of Vigor.”
Pūrṇa Maitrāyaṇīputra said to the Buddha:
“How do the assemblies of Great Bodhisattvas practice the Perfection of Dhyāna while including the Perfection of Patience?”
The Buddha said to Pūrṇa Maitrāyaṇīputra:
“If the assemblies of Great Bodhisattvas cultivate and accomplish great loving-kindness and great compassion, wishing to benefit sentient beings, and while practicing the Perfection of Dhyāna encounter adverse conditions yet their minds remain undefiled, then the assemblies of Great Bodhisattvas practice the Perfection of Dhyāna while including the Perfection of Patience.”
Pūrṇa Maitrāyaṇīputra said to the Buddha:
“How do the assemblies of Great Bodhisattvas practice the Perfection of Dhyāna while including the Perfection of Pure Discipline?”
The Buddha said to Pūrṇa Maitrāyaṇīputra:
“If the assemblies of Great Bodhisattvas practice the Perfection of Dhyāna and do not give rise to attachment toward the states of the Śrāvakas and Pratyekabuddhas, then the assemblies of Great Bodhisattvas practice the Perfection of Dhyāna while including the Perfection of Pure Discipline.”
Pūrṇa Maitrāyaṇīputra said to the Buddha:
“How do the assemblies of Great Bodhisattvas practice the Perfection of Dhyāna while including the Perfection of Giving?”
The Buddha said to Pūrṇa Maitrāyaṇīputra:
“The assemblies of Great Bodhisattvas practice the Perfection of Dhyāna, arouse great compassion toward sentient beings, vow not to abandon any sentient being, and wish to enable them to be liberated from the suffering of birth and death; therefore, they seek to realize the supreme enlightenment of a Bodhisattva. They think:
‘I must certainly bestow the great gift of Dharma, teach and transform sentient beings, and constantly proclaim to sentient beings the pure and true essential teachings of Dharma that completely cut off all afflictions.’
Thus, the assemblies of Great Bodhisattvas practice the Perfection of Dhyāna while including the Perfection of Giving.”
Pūrṇa Maitrāyaṇīputra said to the Buddha:
“World-Honored One, if these Bodhisattvas accomplish skillful means, what kind of Bodhisattvas should these Great Bodhisattvas be called?”
The Buddha said to Pūrṇa Maitrāyaṇīputra:
“Indeed, as you have said, the assemblies of Great Bodhisattvas are extremely rare and accomplish what is difficult to accomplish. You should know that these assemblies of Great Bodhisattvas, in order to liberate immeasurable, boundless sentient beings, put on the armor and helmet of firm great vows, always thinking:
‘I must liberate immeasurable, countless, boundless sentient beings into the realm of non-abiding Nirvāṇa. I must cause the pure Dharma-eye of the Buddha to continue without interruption, benefiting and bringing peace and happiness to all sentient beings.’
Although they perform such deeds, they do not cling to the notion that there are sentient beings who attain Nirvāṇa or who attain supreme enlightenment.
Why? Because all phenomena have no self and no possession of self. When various sufferings arise, there is only the arising of suffering, but no one who arises. When various sufferings cease, there is only the cessation of suffering, but no person who ceases. You should know that there is also no one who realizes or can attain pure Dharma. For this reason, you should know that the assemblies of Great Bodhisattvas are extremely rare and accomplish what is difficult to accomplish.”
Pūrṇa Maitrāyaṇīputra said to the Buddha:
“Indeed, World-Honored One! Indeed, Well-Gone One! The assemblies of Bodhisattvas are extremely rare and accomplish what is difficult to accomplish. Why? Although in reality there is no phenomenon that is born or destroyed, enters Nirvāṇa, or attains supreme enlightenment, the assemblies of Great Bodhisattvas, in order to liberate immeasurable and boundless sentient beings, diligently cultivate the practices of Bodhisattvas and seek to attain supreme enlightenment. They wish to proclaim teachings to sentient beings, completely eliminating the Dharma of greed, hatred, and delusion, diligently cultivating and learning so as to enter Nirvāṇa. Or, for the sake of sentient beings, they explain the path of Great Bodhisattvas, causing them to diligently cultivate and quickly attain supreme enlightenment.”
The World-Honored One said to Pūrṇa Maitrāyaṇīputra:
“If a Great Bodhisattva’s mind is not scattered and always applies itself in accordance with the wisdom of Omniscience, this Great Bodhisattva should be called one who practices the Perfection of Dhyāna. If a Great Bodhisattva always applies the mind in accordance with the state of a Śrāvaka, or applies the mind in accordance with the state of a Pratyekabuddha, this Great Bodhisattva should be called one whose mind is constantly scattered.
Why? Pūrṇa Maitrāyaṇīputra, because when a Great Bodhisattva cultivates and learns applications of mind corresponding to the Two Vehicles, this obstructs supreme enlightenment and causes the Bodhi mind to constantly become scattered.
Even if Great Bodhisattvas, while engaging with forms, sounds, smells, tastes, and tangible objects, give rise to various irrational mental applications that disturb the Bodhisattva’s mind of generosity, this does not obstruct the Bodhisattva’s seeking the wisdom of Omniscience. If a phenomenon cannot obstruct the Bodhisattva’s wisdom of Omniscience even when it appears before them, then in the cultivation of the Perfection of Dhyāna by the assemblies of Great Bodhisattvas, it should be known that such a phenomenon is not called a greatly contrary phenomenon, nor does it sever or cause the loss of the Bodhisattva’s state of concentration.”
Pūrṇa Maitrāyaṇīputra said to the Buddha:
“World-Honored One, all Thus Come Ones, Worthy and Perfectly Enlightened Ones, based on what meaning do they praise the assemblies of Great Bodhisattvas who possess merit, but do not praise the Śrāvakas?”
The World-Honored One said to Pūrṇa Maitrāyaṇīputra:
“Now I ask you; answer according to your understanding. What do you think?
The sun causes its light to spread throughout the people of Jambudvīpa. Can a firefly do this?”
Pūrṇa Maitrāyaṇīputra replied:
“World-Honored One, it cannot! Well-Gone One, it cannot!”
The Buddha said:
“Indeed, as you have said. All the deeds performed by the assemblies of Great Bodhisattvas are likewise not something that the Śrāvakas are capable of accomplishing.”
At that time, Pūrṇa Maitrāyaṇīputra said to the Buddha:
“How can it be known that only the assemblies of Great Bodhisattvas have the thought:
‘I must liberate immeasurable, countless, boundless sentient beings and cause them to enter the realm of non-abiding Nirvāṇa. I must cause the pure Dharma-eye of the Buddha to continue without interruption, benefiting and bringing peace and happiness to all sentient beings.’
How can it be known that only the assemblies of Great Bodhisattvas can accomplish such supreme deeds, and that the Śrāvakas cannot?”
The World-Honored One said to Pūrṇa Maitrāyaṇīputra:
“Now look among this assembly of Śrāvakas. Is there any Bhikṣu who has the ability to think as the assemblies of Great Bodhisattvas do and accomplish that deed?”
Māna Tử replied:
No, World-Honored One! O Well-Gone One, it cannot be done! Looking among this assembly of Śrāvakas, I do not see any Bhikṣu who can think in the same way as the assembly of Great Bodhisattvas, nor can they accomplish such a work.
The Buddha said to Māna Tử:
Therefore, the Thus-Gone One, the Worthy One, the Perfectly Enlightened One, praises only the Bodhisattvas and does not praise the Śrāvakas. The Arhats in this assembly do not think in this way, nor can they accomplish such a work. You should know that all those of the Śrāvaka Vehicle cannot accomplish the work accomplished by the assembly of Great Bodhisattvas. Therefore I say: It is like the sun illuminating the continent of Jambudvīpa; fireflies cannot do so. This means that the sun emits countless rays of light, illuminating all sentient beings throughout Jambudvīpa. The light of a firefly can only illuminate its own body. It is not like the assembly of Great Bodhisattvas, who subdue their own afflictions and evil karmas, and are also able to liberate countless sentient beings, causing them to be free from all afflictions and evil karmas, enter the realm of Nirvāṇa, or attain the supreme state of Enlightenment. Those of the Śrāvaka Vehicle can only subdue the afflictions and evil karmas that exist within themselves and cannot benefit countless sentient beings. Therefore, the Śrāvakas are inferior to the Bodhisattvas, whose accomplishments are all supreme.
O Māna Tử, it is like a skilled archer who, regarding the teachings he has learned, has exerted great effort in practice; his body, hands, bow, and staff are all well trained, and he has mastered all martial arts. He enjoys the king’s bestowed rewards for hundreds of thousands of years. When the king wishes to wage war against enemies, he provides him with troops, elephants, horses, and other military forces, appoints him as commander, and hopes that he will completely destroy the enemies without allowing any to escape. In the same way, the assembly of Great Bodhisattvas has aroused the mind seeking the supreme state of Enlightenment and has cultivated the practices of Great Bodhisattvas. Regarding the actions of greed, hatred, and delusion of sentient beings, they are able to subdue them and attain skillful means. Therefore, the Thus-Gone One, the Worthy One, the Perfectly Enlightened One, especially praises the assembly of Great Bodhisattvas, encouraging and instructing them to diligently cultivate so that they can give rise to and perfect the provisions of Bodhi. Having made their great vows, they quickly attain the supreme state of Enlightenment and teach the pure Dharma so that sentient beings may completely eliminate greed, hatred, and delusion. Therefore, the assembly of Great Bodhisattvas, wearing their robes and crowns, goes forth to carry out deeds that neither Śrāvakas nor Pratyekabuddhas can accomplish. For this reason, the Thus-Gone One, the Worthy One, the Perfectly Enlightened One praises the Bodhisattvas, not the Śrāvakas.
At that time, Māna Tử said to the Buddha:
World-Honored One, according to my understanding of the meaning of what the Buddha has just taught, one should know that all actions of the Great Bodhisattvas are accompanied by a concentrated mind. That is, if the assembly of Great Bodhisattvas practices the perfection of generosity, one should know that at that time their minds are also in concentration. If they practice the perfection of patience, one should know that at that time their minds are also in concentration. If they practice the perfection of diligence, one should know that at that time their minds are also in concentration. If they practice the perfection of meditation, one should know that at that time their minds are also in concentration. If they practice the perfection of wisdom, one should know that at that time their minds are also in concentration. If they practice the other elements conducive to Bodhi, one should know that at that time their minds are also in concentration. It is like a lapis lazuli jewel: wherever it is placed, it retains its precious color. That is, whether this jewel is placed in a golden vessel, a silver vessel, or a vessel of crystal, copper, iron, porcelain, and so forth, it always does not lose its lapis lazuli color. Likewise, when the assembly of Great Bodhisattvas practices the perfection of generosity, or abides in the perfection of pure morality, or abides in the perfection of patience, or abides in the perfection of diligence, or abides in the perfection of meditation, or abides in the perfection of wisdom, or abides in other elements conducive to Bodhi, one should know that at that time their minds are always in concentration. This is how I understand the meaning of what the Buddha has taught.
The Buddha praised Māna Tử:
Excellent, excellent! It is exactly so! O Māna Tử, if the assembly of Great Bodhisattvas, having abandoned the unwholesome states connected with sensual desire, with examination and investigation, with joy and happiness born from separation from desire, completely abides in the first meditative absorption. Having entered and remained in the first meditative absorption in this way, if they delight in entering the level of Śrāvaka or Pratyekabuddha, this is called a Bodhisattva with a disturbed mind. Therefore, such a one does not abide in a concentrated mind.
O Māna Tử, if the assembly of Great Bodhisattvas has pacified examination and investigation, has a mind that is completely purified, and with one-pointedness enters the state without examination and investigation, with joy and happiness born from concentration, completely abiding in the second meditative absorption. Having fully abided in the second meditative absorption, if they delight in entering the level of Śrāvaka or Pratyekabuddha, this is called a Bodhisattva with a disturbed mind. You should know that such a person abides in a mind that is not concentrated.
O Māna Tử, if the assembly of Great Bodhisattvas abandons joy and abides in equanimity, possessing correct mindfulness and correct understanding of feelings, experiencing bodily happiness, abiding fully in the mindfulness of happiness spoken of by the noble ones, and through equanimity completely abides in the third meditative absorption. Having completely abided in the third meditative absorption, if they delight in the position of Śrāvaka or Pratyekabuddha, this is called a Bodhisattva with a disturbed mind. Therefore, you should know that such a person’s mind abides in a state that is not concentrated.
O Māna Tử, if the assembly of Great Bodhisattvas has ended pleasure and pain, with former joy and happiness no longer present, neither suffering nor happiness, with equanimous mindfulness completely purified, completely abides in the fourth meditative absorption. Having entered this fourth meditative absorption, if they delight in the position of Śrāvaka or Pratyekabuddha, this is called a Bodhisattva with a disturbed mind. You should know that such a person’s mind abides in a state that is not concentrated.
Māna Tử said to the Buddha:
World-Honored One, to what extent is one called a Bodhisattva with a concentrated mind?
The Buddha said to Māna Tử:
Whenever the assembly of Great Bodhisattvas sees those sentient beings, they think: “I must diligently cultivate the practices of a Bodhisattva.” When they attain the supreme state of Enlightenment, they will certainly cause those sentient beings to enter the realm of complete Nirvāṇa without remainder, or attain the supreme state of Enlightenment. To this extent, one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas encourages sentient beings to receive and uphold the three refuges, and those sentient beings, after receiving and upholding the three refuges, dedicate the roots of virtue they have accumulated toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas encourages sentient beings to receive and uphold the eight precepts, and those sentient beings, after receiving and upholding the eight precepts, dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas encourages sentient beings to receive and uphold the ten precepts, and those sentient beings, after receiving and upholding the ten precepts, dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas encourages sentient beings to receive and uphold the ten paths of wholesome action, and those sentient beings, after receiving and upholding the ten paths of wholesome action, dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas encourages sentient beings to receive and uphold the complete precepts, and those sentient beings, after receiving and upholding the complete precepts, dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas encourages sentient beings to receive and uphold the Bodhisattva precepts, and those sentient beings, after receiving and upholding the Bodhisattva precepts, dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas skillfully encourages virtuous men and virtuous women to practice the perfection of generosity, and those virtuous men and virtuous women, after practicing the perfection of generosity, dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas skillfully encourages virtuous men and virtuous women to practice the perfection of pure morality, and those virtuous men and virtuous women, after practicing the perfection of pure morality, dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas skillfully encourages virtuous men and virtuous women to practice the perfection of patience, and those virtuous men and virtuous women, after practicing the perfection of patience, dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas skillfully encourages virtuous men and virtuous women to practice the perfection of diligence, and those virtuous men and virtuous women, after practicing the perfection of diligence, dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas skillfully encourages virtuous men and virtuous women to practice the perfection of meditation, and those virtuous men and virtuous women, after practicing the perfection of meditation, dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas skillfully encourages virtuous men and virtuous women to practice the perfection of wisdom, and those virtuous men and virtuous women, after practicing the perfection of wisdom, dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas skillfully encourages virtuous men and virtuous women to practice the four meditative absorptions, the four immeasurable minds, and the four formless concentrations, and those virtuous men and virtuous women, after practicing them, immediately dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas skillfully encourages virtuous men and virtuous women to practice 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, and those virtuous men and virtuous women, after practicing them, immediately dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas skillfully encourages virtuous men and virtuous women to practice the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten universal spheres, and those virtuous men and virtuous women, after practicing them, immediately dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas skillfully encourages virtuous men and virtuous women to practice the liberation doors of emptiness, signlessness, and wishlessness, and those virtuous men and virtuous women, after practicing them, immediately dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas skillfully encourages virtuous men and virtuous women to practice all Dharma-door methods of dhāraṇī and all Dharma-door methods of samādhi, and those virtuous men and virtuous women, after practicing them, immediately dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas skillfully encourages virtuous men and virtuous women to practice the stages of Pure Observation, Lineage, the Eighth Stage, Complete Vision, Thinness, Freedom from Desire, Completion, Pratyekabuddha, Bodhisattva, and Thus-Gone One, and those virtuous men and virtuous women, after practicing them, immediately dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
O Māna Tử, if the assembly of Great Bodhisattvas skillfully encourages virtuous men and virtuous women to practice the stages of Extreme Joy, Stainlessness, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud, and those virtuous men and virtuous women, after practicing them, immediately dedicate the roots of virtue they have obtained toward attaining the wisdom of omniscience, to this extent one should know that it is the concentrated mind of a Bodhisattva.
Venerable Purna Maitrayaniputra, if the assembly of Great Bodhisattvas, through skillful means, encourages and guides virtuous men and virtuous women to cultivate the five kinds of eyes and the six supernatural powers, and those virtuous men and virtuous women, after practicing them, then dedicate the roots of virtue they have obtained toward seeking All-knowing Wisdom, to this extent one should know that the Bodhisattvas have attained meditative concentration of mind.
Venerable Purna Maitrayaniputra, if the assembly of Great Bodhisattvas, through skillful means, encourages and guides virtuous men and virtuous women to cultivate the ten powers of the Tathāgata, the four fearlessnesses, and the four unobstructed kinds of understanding, and those virtuous men and virtuous women, after practicing them, then dedicate the roots of virtue they have obtained toward seeking All-knowing Wisdom, to this extent one should know that the Bodhisattvas have attained meditative concentration of mind.
Venerable Purna Maitrayaniputra, if the assembly of Great Bodhisattvas, through skillful means, encourages and guides virtuous men and virtuous women to cultivate great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen uncommon qualities of the Buddha, and those virtuous men and virtuous women, after practicing them, then dedicate the roots of virtue they have obtained toward seeking All-knowing Wisdom, to this extent one should know that the Bodhisattvas have attained meditative concentration of mind.
Venerable Purna Maitrayaniputra, if the assembly of Great Bodhisattvas, through skillful means, encourages and guides virtuous men and virtuous women to cultivate the Dharma of never forgetting and the nature of abiding in equanimity, and those virtuous men and virtuous women, after practicing them, then dedicate the roots of virtue they have obtained toward seeking All-knowing Wisdom, to this extent one should know that the Bodhisattvas have attained meditative concentration of mind.
Venerable Purna Maitrayaniputra, if the assembly of Great Bodhisattvas, through skillful means, encourages and guides virtuous men and virtuous women to cultivate All-knowing Wisdom, Wisdom of the Path Aspect, and Wisdom of All Aspects, and those virtuous men and virtuous women, after practicing them, then dedicate the roots of virtue they have obtained toward seeking All-knowing Wisdom, to this extent one should know that the Bodhisattvas have attained meditative concentration of mind.
Venerable Purna Maitrayaniputra, if the assembly of Great Bodhisattvas, through skillful means, encourages and guides virtuous men and virtuous women to cultivate the fruit of Stream-entry, or the fruit of Once-returning, or the fruit of Non-returning, or the fruit of Arhatship, or Pratyekabuddha enlightenment, and those virtuous men and virtuous women, after practicing them, then dedicate the roots of virtue they have obtained toward seeking All-knowing Wisdom, to this extent one should know that the Bodhisattvas have attained meditative concentration of mind.
Venerable Purna Maitrayaniputra, if the assembly of Great Bodhisattvas, through skillful means, encourages and guides virtuous men and virtuous women to cultivate all the practices of Great Bodhisattvas, and those virtuous men and virtuous women, after practicing them, then dedicate the roots of virtue they have obtained toward seeking All-knowing Wisdom, to this extent one should know that the Bodhisattvas have attained meditative concentration of mind.
Venerable Purna Maitrayaniputra, if the assembly of Great Bodhisattvas, through skillful means, encourages and guides virtuous men and virtuous women to cultivate the unsurpassed supreme enlightenment fruit of all Buddhas, and those virtuous men and virtuous women, after practicing them, then dedicate the roots of virtue they have obtained toward seeking All-knowing Wisdom, to this extent one should know that the Bodhisattvas have attained meditative concentration of mind.
Venerable Purna Maitrayaniputra, if the assembly of Great Bodhisattvas, through skillful means, encourages and guides virtuous men and virtuous women to bring about the accomplishment of sentient beings and to adorn and purify Buddha-lands, and those virtuous men and virtuous women, after practicing them, then dedicate the roots of virtue they have obtained toward seeking All-knowing Wisdom, to this extent one should know that the Bodhisattvas have attained meditative concentration of mind.
Venerable Purna Maitrayaniputra, if the assembly of Great Bodhisattvas wholeheartedly rejoices in the practice of generosity, dedicating it toward seeking All-knowing Wisdom, to this extent one should know that the Bodhisattvas have attained meditative concentration of mind.
If the assembly of Great Bodhisattvas has attained concentration of mind in all places, it should be called practicing the Perfection of Meditation.
Why is this so? Purna Maitrayaniputra, these Bodhisattvas constantly do not separate from the supreme intention associated with All-knowing Wisdom. If the assembly of Great Bodhisattvas constantly does not separate from the supreme intention associated with All-knowing Wisdom, it should be called practicing the Perfection of Meditation. The assembly of Great Bodhisattvas that practices the Perfection of Meditation in this way gives rise to limitless superior merits and quickly realizes the unsurpassed supreme enlightenment. Therefore, one should know that the Tathāgata, Worthy One, Perfectly Enlightened One, having attained the fourth immovable meditative absorption, relinquished the long lifespan and manifested entry into the remainderless Nirvāṇa. Therefore, the Perfection of Meditation has great benevolent virtue toward the Great Bodhisattvas seeking the supreme enlightenment fruit. Thus, the abiding in the Perfection of Meditation of the Great Bodhisattvas, except for the meditative concentrations of the Tathāgata, among all other concentrations is the most honored, the most excellent, the supreme, the highest, the wondrous, the most wondrous, the superior, and unsurpassed.
Why is this so? Purna Maitrayaniputra, the Bodhisattva’s Perfection of Meditation constantly does not separate from the intention associated with All-knowing Wisdom. The meditative concentration of the Two Vehicles certainly separates from the intention associated with All-knowing Wisdom, therefore compared with the meditation of Bodhisattvas it is inferior. The meditation of Bodhisattvas surpasses it.
Purna Maitrayaniputra said to the Buddha:
“World-Honored One, if the Śrāvakas abide in this meditation, realize the nature of Dharma, and attain the fruit of Śrāvakahood, then Bodhisattvas abiding in this meditation realize the nature of Dharma, become free from all attachments, and attain Buddhahood as Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. Why do you say that the meditation of Śrāvakas certainly separates from the intention associated with All-knowing Wisdom, while the meditation of Bodhisattvas constantly does not separate from the intention associated with All-knowing Wisdom?”
The World-Honored One said to Purna Maitrayaniputra:
“I will ask you, and you may answer according to your understanding. What do you think? The Śrāvaka who abides in this meditation, realizes the nature of Dharma, and attains the fruit of Śrāvakahood, and the Bodhisattva who abides in this meditation, realizes the nature of Dharma, becomes free from all attachments, and attains Buddhahood as a Tathāgata, Worthy One, Perfectly Enlightened One—can that Śrāvaka be called a Tathāgata?”
Purna Maitrayaniputra said to the Buddha:
“World-Honored One, no, he cannot.”
The World-Honored One said to Purna Maitrayaniputra:
“I will give you an analogy. Wise people can understand this profound meaning through this analogy. Suppose there is an ordinary person who climbs onto the king’s throne and sits there. Can that person be called a king?”
Purna Maitrayaniputra replied:
“World-Honored One, no, he cannot. Why? Because that person has no merit and no marks of a king.”
The Buddha said:
“Likewise, although the Śrāvakas can enter the four meditative absorptions and the four formless concentrations, realize the nature of Dharma, and attain the fruit of Śrāvakahood, they do not possess the fearlessnesses, the superior merits, and the excellent marks of the Tathāgata, and therefore they are not called Tathāgatas. Because they are separated from the intention associated with All-knowing Wisdom, and because they do not possess the virtues of a Buddha, they are called Śrāvakas. If this is not so, how could they be called Buddhas?
Venerable Purna Maitrayaniputra, the practice of meditation by Śrāvakas does not possess superior merits, and therefore their nature is inferior. Compared with the practice of meditation by Bodhisattvas, it is not equal to a hundredth part, not equal to a thousandth part, and not even equal to the smallest fraction.
Why is this so? Purna Maitrayaniputra, the Bodhisattva’s Perfection of Meditation constantly does not separate from All-knowing Wisdom, purifies Buddha-lands, matures sentient beings, and gives rise to limitless superior merits. Therefore, the practice of Supreme Concentration by Bodhisattvas cannot be known by Śrāvakas or Pratyekabuddhas.”
Purna Maitrayaniputra said to the Buddha:
“What is called the Bodhisattva’s Supreme Concentration? What is the name of such a Supreme Concentration?”
At that time, the World-Honored One said:
“Purna Maitrayaniputra, the Bodhisattva’s Supreme Concentration is called inconceivable. Why? Purna Maitrayaniputra, such Supreme Concentration has an inconceivable power and can quickly enable one to realize All-knowing Wisdom. Such Supreme Concentration is also called benefiting and bringing happiness to all kinds of sentient beings in the world.
Why is this so? Purna Maitrayaniputra, the Great Bodhisattvas, wishing to benefit and bring happiness to immeasurable sentient beings, use skillful means to enter this concentration. Such Supreme Concentration can, in the present, lead to limitless wondrous Supreme Concentrations, quickly realize the unsurpassed supreme enlightenment fruit, and greatly benefit sentient beings.
If such Supreme Concentration, in the present, leads to limitless skillful means for instructing and guiding immeasurable sentient beings, causing all of them to give rise to uncontaminated meditative absorption, realize true Dharma-nature, cut off all afflictions, enter Nirvāṇa, or attain the supreme enlightenment fruit, then for this reason the Bodhisattva’s Supreme Concentration is also called benefiting and bringing happiness to all kinds of sentient beings in the world.
Therefore, the assembly of Great Bodhisattvas who wish to realize the unsurpassed supreme enlightenment should learn the Perfection of Meditation. If they learn the Perfection of Meditation, they can quickly give rise to All-knowing Wisdom.”
At that time, Purna Maitrayaniputra said to the Buddha:
“World-Honored One, I thought that the meditations attained by Śrāvakas were superior to the meditations of Bodhisattvas. Why? Because Śrāvakas possess the nine great meditative absorptions, while Bodhisattvas only attain the first eight absorptions. Bodhisattvas do not attain the concentration of cessation of feeling and perception; therefore, the meditation of Śrāvakas is superior to that of Bodhisattvas.”
The World-Honored One said to Purna Maitrayaniputra:
“Bodhisattvas also attain the concentration of cessation of feeling and perception, meaning that they will attain mastery over this concentration but do not enter it. Why? Because the Tathāgata does not permit Bodhisattvas to enter this concentration, for entering it would cause them to fall into the stage of Śrāvakas or Pratyekabuddhas.
Purna Maitrayaniputra, I will give you an analogy. Wise people, through this analogy, can understand this profound meaning. Just as a universal monarch may have authority over small countries and frontier regions, yet does not personally enter the villages of those countries, it is not because the universal monarch cannot go there, nor does it mean that he has no authority there.
Similarly, although the assembly of Great Bodhisattvas does not enter the concentration of cessation of feeling and perception, they have already attained mastery over this concentration. Because they have attained mastery, they are called those who have attained it.”
Mañjuśrī? (Purna Maitrayaniputra), is it not that the Bodhisattvas usually do not enter the Samādhi of Cessation of Feeling and Perception? Until the final stage when they sit upon the wondrous Bodhi seat, the Buddhas, the World-Honored Ones, do not permit them to enter it. If, when sitting upon the wondrous Bodhi seat, the Buddhas, the World-Honored Ones, also permitted them to enter it, why would that be? Purna Maitrayaniputra, do not say that because the Bodhisattvas enter this samādhi they immediately fall into the stage of the Śrāvakas or Pratyekabuddhas, or say that the Buddhas are equal to the Two Vehicles, and therefore the World-Honored Ones do not allow them to enter it.
Purna Maitrayaniputra, it is like a consecrated great king who wishes to go into a marketplace and drink the wine of ordinary people. At that time, a great minister advises the king: “Your Majesty should not drink in this place. If you wish to drink, you should wait until you return to the palace and then drink.” What do you think? Could the king truly not drink wine in the marketplace? Yet that minister respectfully admonishes him and does not allow the king to drink there. However, the consecrated king does not drink because it is not the proper place, not the proper time, and not according to proper conduct. Although he should not drink, he remains completely free and unimpeded with regard to wine and all things in the marketplace.
Why is this? Because the king has authority over all countries, cities, people, and possessions. In the same way, the Bodhisattva with superior wisdom, because of this wisdom, can enter the Samādhi of Cessation of Feeling and Perception, but the Buddha does not permit it, so the Bodhisattva does not manifestly enter it.
Why is this? Because if a Bodhisattva enters the Samādhi of Cessation of Feeling and Perception, it is not the appropriate time or place. When the Bodhisattva sits upon the Bodhi seat, completely cuts off all false conceptual signs, and realizes the ambrosial realm, only then does he enter the Samādhi of Cessation of Feeling and Perception. After realizing the supreme state of Enlightenment, he turns the wondrous Dharma wheel. Fully possessing the thirty-two marks, he brings benefit and happiness to limitless sentient beings.
Purna Maitrayaniputra said to the Buddha:
“World-Honored One, the great Bodhisattvas are extremely rare and accomplish what is difficult to accomplish. That is, although they possess the ability to generate the wisdom that exhausts the defilements, for the sake of sentient beings they do not realize the exhaustion of the defilements.
Why is this? Because the Bodhisattvas constantly contemplate the benefit and happiness of sentient beings, and therefore their joyful minds continually increase.”
At that time, the World-Honored One said to Purna Maitrayaniputra:
“Just as you have said, so it is. The Bodhisattvas constantly contemplate the benefit and happiness of sentient beings, and therefore their joyful minds continually increase.
Purna Maitrayaniputra, these Bodhisattvas, seeing such benefit, although they have the power to enter the nine kinds of great samādhis, do not enter them. Why is this? Because these Bodhisattvas use skillful means; regarding all samādhis, although they attain mastery over them, they do not enter them.
Purna Maitrayaniputra, all Bodhisattvas who have newly generated the aspiration for enlightenment or who have already attained non-retrogression should practice the Perfection of Meditation. Those Bodhisattvas who constantly practice the Perfection of Meditation in this way will always benefit sentient beings and will quickly give rise to the wisdom of Omniscience.”
Purna Maitrayaniputra said to the Buddha:
“The great Bodhisattvas possess great power and constantly perform beneficial deeds for sentient beings. They are also able to give rise to the wisdom of Omniscience and quickly realize the supreme state of Enlightenment.”
The Buddha replied:
“Indeed, just as you have said.”
At that time, Śāriputra said to the Buddha:
“World-Honored One, how do the assembly of great Bodhisattvas practice the Perfection of Meditation? By what means do they emerge from samādhi?”
At that time, the World-Honored One said to Śāriputra:
“The great Bodhisattvas, having abandoned desire and evil, unwholesome phenomena, with thought and examination, separated from desire, born of joy and happiness, enter the first meditation, until they completely practice and enter the Neither Perception nor Non-Perception Sphere. Regarding the meditations and attainments of the Form Realm and Formless Realm, they pass through them in both ascending and descending order, fully mastering them, freely playing within them, and return to the Desire Realm not through a mind absorbed in concentration.
Why is this? They do not depend on the power of concentration to be born in the Form Realm, the Formless Realm, or the long-lived heavens. They do not depend on the meditations and attainments of the Form and Formless Realms to cause their continuum of mind to be reborn there. They maintain that mind and prevent it from manifesting birth there, and they also return to the Desire Realm not through a mind absorbed in concentration. Because of generating this aspiration, they are reborn in the Desire Realm, draw near to and make offerings to the Buddhas, the World-Honored Ones, and generate limitless factors of Dharma conducive to Bodhi. If they are born in the Form Realm or Formless Realm, they cannot do this, because beings born in those two higher realms have bodies and minds that cannot seek further progress.
Through the skillful means of the Bodhisattvas, they first cultivate the supreme meditative attainments until they become completely purified and mastered; afterward they generate the lower aspiration and are reborn in the Desire Realm. Having cultivated and completed the immeasurable accumulations of Bodhi, they transcend the three realms and realize the supreme state of Enlightenment.
It is like someone who thinks: ‘How can I enter the king’s palace secretly and play with the royal consorts without the king knowing, so that my life may continue?’
Having thought this, he seeks various wondrous medicines that cause the male organ either to disappear or to appear. Having obtained such medicine, he then finds a way to serve the king. When the king accepts his service, he takes the medicine and says to the king: ‘Now I have no male organ. Please allow me to become a guardian of the inner palace for the great king.’
The king, upon hearing this, investigates the truth and entrusts him with guarding the palace.
At that time, this person enters the king’s inner palace and secretly indulges in intimacy with the royal consorts as he wishes. After one, two, or three months pass, fearing that the king will discover him and that he will lose his body and life, he takes the medicine again so that the male organ appears once more and says to the king: ‘Suddenly my male organ has appeared again. From now on, please allow me not to enter the inner palace anymore.’
At that time, the king praises him, saying: ‘This is a truly virtuous person. He knows for himself when he can approach and when he should withdraw, and he does not violate my rules.’ He then greatly rewards him, grants him rank and wealth, and assigns him duties outside the palace. You should know that this person, through skillful means, was able to fulfill his wishes while preserving his life and body, and he also received the king’s rewards of wealth and status.
In the same way, the Bodhisattva, through such skillful means, enters the four meditations and the four formless attainments, passing beyond them in sequence. Having attained skillful mastery, he then generates the lower aspiration, is reborn in the Desire Realm, draws near to and makes offerings to the Buddhas, the World-Honored Ones, and generates limitless factors of Dharma conducive to Bodhi. Until these are perfected, he does not realize ultimate reality.
Why is this? Śāriputra, the Bodhisattvas, through skillful means, do not abandon sentient beings or the wisdom of Omniscience. Thus, the Bodhisattvas, through skillful means, practice the Perfection of Meditation. They are able not to attain ultimate reality, and they also do not manifestly enter the Samādhi of Cessation of Feeling and Perception. Until they have completed the accumulations of Bodhi, they continue to receive bodies in the Desire Realm and practice the conduct of Bodhisattvas.”
At that time, the Buddha said to Ānanda:
“You should uphold the Perfection of Meditation that the assembly of Bodhisattvas has learned; do not allow it to be forgotten.”
The Venerable Ānanda replied:
“Yes, World-Honored One! I have already upheld the learning of the Perfection of Meditation of the assembly of Bodhisattvas, and I will certainly not forget it.”
At that time, after the World-Honored One had spoken this sūtra, the Venerable Śāriputra, the Venerable Purna Maitrayaniputra, the Venerable Ānanda, and the assembly of Śrāvakas, the Bodhisattva assembly, together with all the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans, and all the great assembly, having heard the Buddha’s teaching, rejoiced greatly, accepted it with faith, and respectfully practiced it.