THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 412
Chapter 13: THE SIX PERFECTIONS (2)
Furthermore, Śāriputra, when the great Bodhisattvas practice the perfection of giving, they cultivate the perfection of giving with an intention associated with the wisdom of omniscience; they preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience. When giving, they are completely free from stinginess. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of giving, wears the great armor of merit of the perfection of giving.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of giving, they cultivate the perfection of giving with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while giving, they do not generate any intention toward the vehicles of the Śrāvakas or Pratyekabuddhas. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of giving, wears the great armor of merit of the perfection of pure discipline.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of giving, they cultivate the perfection of giving with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while giving, they have faith in, accept, and delight in practicing the Dharma of giving. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of giving, wears the great armor of merit of the perfection of patience.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of giving, they cultivate the perfection of giving with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while giving, they are diligent and courageous, never abandoning the work of advancement. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of giving, wears the great armor of merit of the perfection of diligence.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of giving, they cultivate the perfection of giving with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while giving, they single-mindedly turn toward the wisdom of omniscience, completely benefit and bring happiness to all sentient beings, without mixing in any intention toward the Śrāvakas or Pratyekabuddhas. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of giving, wears the great armor of merit of the perfection of meditative concentration.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of giving, they cultivate the perfection of giving with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while giving, they abide in the perception that all is like an illusion, without clinging to the giver, the receiver, the gift, or the result of giving. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of giving, wears the great armor of merit of the perfection of prajñā.
Venerable Śāriputra, thus the great Bodhisattva, while practicing the perfection of giving, wears the great armor of merit that fully contains the six perfections.
Venerable Śāriputra, any great Bodhisattva who, with an intention associated with the wisdom of omniscience, while practicing the perfection of giving, neither grasps nor attains the characteristics of the six perfections, should be known as a great Bodhisattva who wears the great armor of merit.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of pure discipline, they cultivate the perfection of pure discipline with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing pure discipline, they are not stingy toward any possessions. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of pure discipline, wears the great armor of merit of the perfection of giving.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of pure discipline, they cultivate the perfection of pure discipline with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing pure discipline, they do not even turn toward or aspire for the levels of Śrāvakas and Pratyekabuddhas, much less the levels of ordinary beings. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of pure discipline, wears the great armor of merit of the perfection of pure discipline.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of pure discipline, they cultivate the perfection of pure discipline with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing pure discipline, they have faith in, accept, and delight in the Dharma of pure discipline. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of pure discipline, wears the great armor of merit of the perfection of patience.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of pure discipline, they cultivate the perfection of pure discipline with an intention associated with the wisdom of omniscience, preserve the wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it toward the wisdom of omniscience; while practicing pure discipline, they are diligent and courageous, never abandoning their work. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of pure discipline, wears the great armor of merit of the perfection of diligence.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of pure discipline, they cultivate the perfection of pure discipline with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing pure discipline, they take great compassion as foremost, and their minds are not even mixed with thoughts of the Two Vehicles, much less thoughts of ordinary beings. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of pure discipline, wears the great armor of merit of the perfection of meditative concentration.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of pure discipline, they cultivate the perfection of pure discipline with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing pure discipline, they abide in the perception that all phenomena are like an illusion, do not rely upon or attain the practice of pure discipline, because its own nature is empty. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of pure discipline, wears the great armor of merit of the perfection of prajñā.
Venerable Śāriputra, thus the great Bodhisattva, while practicing the perfection of pure discipline, wears the great armor of merit that fully contains the six perfections.
Venerable Śāriputra, any great Bodhisattva who, with an intention associated with the wisdom of omniscience, while practicing the perfection of pure discipline, neither grasps nor attains the characteristics of the six perfections, should be known as a great Bodhisattva who wears the great armor of merit.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of patience, they cultivate the perfection of patience with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing patience, in order to accomplish patience, they do not cling to their body or life. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of patience, wears the great armor of merit of the perfection of giving.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of patience, they cultivate the perfection of patience with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing patience, they do not mix in inferior intentions toward the Śrāvakas or Pratyekabuddhas. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of patience, wears the great armor of merit of the perfection of pure discipline.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of patience, they cultivate the perfection of patience with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing patience, they have faith in, accept, and delight in the Dharma of patience. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of patience, wears the great armor of merit of the perfection of patience.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of patience, they cultivate the perfection of patience with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing patience, they are diligent and courageous, never abandoning the work of advancement. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of patience, wears the great armor of merit of the perfection of diligence.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of patience, they cultivate the perfection of patience with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing patience, they concentrate the mind on a single object, and although they encounter various sufferings, their minds are not scattered. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of patience, wears the great armor of merit of the perfection of meditative concentration.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of patience, they cultivate the perfection of patience with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing patience, they abide in the perception that all is like an illusion, cultivate the Buddha Dharma, teach and transform sentient beings, contemplate that all phenomena are empty, and do not cling to resentment or harm. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of patience, wears the great armor of merit of the perfection of prajñā.
Venerable Śāriputra, thus the great Bodhisattva, while practicing the perfection of patience, wears the great armor of merit that fully contains the six perfections.
Venerable Śāriputra, any great Bodhisattva who, with an intention associated with the wisdom of omniscience, while practicing the perfection of patience, neither grasps nor attains the characteristics of the six perfections, should be known as a great Bodhisattva who wears the great armor of merit.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of diligence, they cultivate the perfection of diligence with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing diligence, they diligently cultivate the difficult practice of giving. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of diligence, wears the great armor of merit of the perfection of giving.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of diligence, they cultivate the perfection of diligence with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing diligence, they diligently maintain pure discipline and completely do not violate it. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of diligence, wears the great armor of merit of the perfection of pure discipline.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of diligence, they cultivate the perfection of diligence with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing diligence, they diligently cultivate the difficult practice of patience. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of diligence, wears the great armor of merit of the perfection of patience.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of diligence, they cultivate the perfection of diligence with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing diligence, they diligently cultivate beneficial ascetic practices. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of diligence, wears the great armor of merit of the perfection of diligence.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of diligence, they cultivate the perfection of diligence with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing diligence, they diligently cultivate meditative concentration and absorptions. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of diligence, wears the great armor of merit of the perfection of meditative concentration.
Furthermore, Venerable Śāriputra, when the great Bodhisattvas practice the perfection of diligence, they cultivate the perfection of diligence with an intention associated with the wisdom of omniscience, preserve this wholesome root, use non-attainment as the means, give to all sentient beings and dedicate it together toward the wisdom of omniscience; while practicing diligence, they diligently cultivate unattached wisdom. Therefore, Venerable Śāriputra, this is the great Bodhisattva who, while practicing the perfection of diligence, wears the great armor of merit of the perfection of prajñā.
Venerable Śāriputra, the great Bodhisattva, while practicing the perfection of diligence, wears the great armor of merit that fully contains the six perfections.
Venerable Śāriputra, whichever Great Bodhisattva, while cultivating the Perfection of Vigor, uses attention associated with the wisdom of Omniscience, and with regard to the characteristics of the six perfections does not grasp or cling to them, it should be known that this Great Bodhisattva wears the great armor of merit.
Furthermore, Venerable Śāriputra, when the Great Bodhisattvas cultivate the Perfection of Meditative Absorption, they use attention associated with the wisdom of Omniscience to cultivate the Perfection of Meditative Absorption, preserve this wholesome root, use non-attainment as a skillful means, give it to all sentient beings, and dedicate it toward the wisdom of Omniscience. While cultivating meditative absorption with a purified mind, they practice generosity and no longer have a scattered mind or stinginess. Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Meditative Absorption, wears the great armor of merit of the Perfection of Generosity.
Furthermore, Venerable Śāriputra, when the Great Bodhisattvas cultivate the Perfection of Meditative Absorption, they use attention associated with the wisdom of Omniscience to cultivate the Perfection of Meditative Absorption, preserve this wholesome root, use non-attainment as a skillful means, give it to all sentient beings, and dedicate it toward the wisdom of Omniscience. While cultivating meditative absorption, with a determined mind they protect morality, causing immoral conduct to no longer exist. Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Meditative Absorption, wears the great armor of merit of the Perfection of Pure Morality.
Furthermore, Venerable Śāriputra, when the Great Bodhisattvas cultivate the Perfection of Meditative Absorption, they use attention associated with the wisdom of Omniscience to cultivate the Perfection of Meditative Absorption, preserve this wholesome root, use non-attainment as a skillful means, give it to all sentient beings, and dedicate it toward the wisdom of Omniscience. While cultivating meditative absorption, abiding in the concentration of loving-kindness and compassion, they cultivate patience and do not harm sentient beings. Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Meditative Absorption, wears the great armor of merit of the Perfection of Patience.
Furthermore, Venerable Śāriputra, when the Great Bodhisattvas cultivate the Perfection of Meditative Absorption, they use attention associated with the wisdom of Omniscience to cultivate the Perfection of Meditative Absorption, preserve this wholesome root, use non-attainment as a skillful means, give it to all sentient beings, and dedicate it toward the wisdom of Omniscience. While cultivating meditative absorption, abiding in pure concentration, they diligently cultivate merit and abandon all laziness. Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Meditative Absorption, wears the great armor of merit of the Perfection of Vigor.
Furthermore, Venerable Śāriputra, when the Great Bodhisattvas cultivate the Perfection of Meditative Absorption, they use attention associated with the wisdom of Omniscience to cultivate the Perfection of Meditative Absorption, preserve this wholesome root, use non-attainment as a skillful means, give it to all sentient beings, and dedicate it toward the wisdom of Omniscience. While cultivating meditative absorption, relying on the meditative absorptions, they generate supreme concentration and abandon disturbed thoughts. Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Meditative Absorption, wears the great armor of merit of the Perfection of Meditative Absorption.
Furthermore, Venerable Śāriputra, when the Great Bodhisattvas cultivate the Perfection of Meditative Absorption, they use attention associated with the wisdom of Omniscience to cultivate the Perfection of Meditative Absorption, preserve this wholesome root, use non-attainment as a skillful means, give it to all sentient beings, and dedicate it toward the wisdom of Omniscience. While cultivating meditative absorption, relying on the meditative absorptions, they generate supreme wisdom and abandon erroneous wisdom. Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Meditative Absorption, wears the great armor of merit of the Perfection of Prajñā.
Venerable Śāriputra, thus the Great Bodhisattva who cultivates the Perfection of Meditative Absorption wears the great armor of merit complete with the six perfections.
Venerable Śāriputra, whichever Great Bodhisattva, while cultivating the Perfection of Meditative Absorption, uses attention associated with the wisdom of Omniscience, and with regard to the characteristics of the six perfections neither grasps nor attains them, it should be known that this Great Bodhisattva wears the great armor of merit.
Furthermore, Venerable Śāriputra, when the Great Bodhisattvas cultivate the Perfection of Prajñā, they use attention associated with the wisdom of Omniscience to cultivate the Perfection of Prajñā, preserve this wholesome root, use non-attainment as a skillful means, give it to all sentient beings, and dedicate it toward the wisdom of Omniscience. While cultivating Prajñā, although they give everything through generosity, they do not perceive generosity, the recipient, or the thing given. Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Prajñā, wears the great armor of merit of the Perfection of Generosity.
Furthermore, Venerable Śāriputra, when the Great Bodhisattvas cultivate the Perfection of Prajñā, they use attention associated with the wisdom of Omniscience to cultivate the Perfection of Prajñā, preserve this wholesome root, use non-attainment as a skillful means, give it to all sentient beings, and dedicate it toward the wisdom of Omniscience. While cultivating Prajñā, although they protect pure morality, they do not perceive maintaining or violating morality as different. Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Prajñā, wears the great armor of merit of the Perfection of Pure Morality.
Furthermore, Venerable Śāriputra, when the Great Bodhisattvas cultivate the Perfection of Prajñā, they use attention associated with the wisdom of Omniscience to cultivate the Perfection of Prajñā, preserve this wholesome root, use non-attainment as a skillful means, give it to all sentient beings, and dedicate it toward the wisdom of Omniscience. While cultivating Prajñā, relying on superior wisdom of emptiness, they cultivate patience and do not perceive the acts of one who endures or that which is endured. Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Prajñā, wears the great armor of merit of the Perfection of Patience.
Furthermore, Venerable Śāriputra, when the Great Bodhisattvas cultivate the Perfection of Prajñā, they use attention associated with the wisdom of Omniscience to cultivate the Perfection of Prajñā, preserve this wholesome root, use non-attainment as a skillful means, give it to all sentient beings, and dedicate it toward the wisdom of Omniscience. While cultivating Prajñā, although they contemplate that all phenomena are ultimately empty, because of great compassion they diligently cultivate wholesome dharmas. Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Prajñā, wears the great armor of merit of the Perfection of Vigor.
Furthermore, Venerable Śāriputra, when the Great Bodhisattvas cultivate the Perfection of Prajñā, they use attention associated with the wisdom of Omniscience to cultivate the Perfection of Prajñā, preserve this wholesome root, use non-attainment as a skillful means, give it to all sentient beings, and dedicate it toward the wisdom of Omniscience. While cultivating Prajñā, although they cultivate supreme concentration, they contemplate that the objects of concentration are ultimately empty. Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Prajñā, wears the great armor of merit of the Perfection of Meditative Absorption.
Furthermore, Venerable Śāriputra, when the Great Bodhisattvas cultivate the Perfection of Prajñā, they use attention associated with the wisdom of Omniscience to cultivate the Perfection of Prajñā, preserve this wholesome root, use non-attainment as a skillful means, give it to all sentient beings, and dedicate it toward the wisdom of Omniscience. While cultivating Prajñā, they contemplate that all phenomena, all sentient beings, and all activities are like illusions, yet cultivate wisdom without attachment. Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Prajñā, wears the great armor of merit of the Perfection of Prajñā.
Venerable Śāriputra, thus the Great Bodhisattva who cultivates the Perfection of Prajñā wears the great armor of merit complete with the six perfections.
Venerable Śāriputra, whichever Great Bodhisattva, using attention associated with the wisdom of Omniscience, while cultivating the Perfection of Prajñā, with regard to the characteristics of the six perfections neither grasps nor attains them, it should be known that this Great Bodhisattva wears the great armor of merit.
Venerable Śāriputra, this is called the Great Bodhisattvas who, for the benefit and happiness of all sentient beings everywhere, wear the great armor of merit.
Venerable Śāriputra, the Great Bodhisattvas abide in each individual perfection and cultivate all six perfections, causing them to become complete. Therefore, they are called those who wear the great armor of merit.
Furthermore, Venerable Śāriputra, although the Great Bodhisattvas attain the meditative absorptions, immeasurables, and formless attainments, they do not become attached to their flavor, nor do they take birth following the power of those attainments, nor are they led by the power of those attainments.
Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Meditative Absorption, wears the great armor of merit of the skillful means of the Perfection of Prajñā.
Furthermore, Venerable Śāriputra, although the Great Bodhisattvas attain the meditative absorptions, immeasurables, and formless attainments, abide in the views of separation, tranquility, emptiness, signlessness, and wishlessness, they do not realize ultimate reality, do not enter the stages of Śrāvakas and Pratyekabuddhas, and surpass all Śrāvakas and Pratyekabuddhas.
Venerable Śāriputra, this is the Great Bodhisattva who, while cultivating the Perfection of Meditative Absorption, wears the great armor of merit of the skillful means of the Perfection of Prajñā.
Venerable Śāriputra, because the Bodhisattvas who bring benefit and happiness to all sentient beings everywhere wear such great armor of merit, they are also called Mahāsattvas.
Venerable Śāriputra, because the Great Bodhisattvas wear such great armor of merit for the benefit and happiness of all sentient beings, all the Tathāgatas, Worthy Ones, Perfectly Awakened Ones, in the innumerable worlds of Buddhas throughout the ten directions, joyfully praise them before the great assemblies, saying: “In that world, in that direction, there is a Great Bodhisattva named such-and-such who wears the great armor of merit, benefits all sentient beings everywhere, brings about the accomplishment of sentient beings, adorns and purifies Buddha-fields, abides in sovereign miraculous powers, and accomplishes what should be accomplished.”
Such praises gradually resound throughout the ten directions. Gods and humans hear them and rejoice greatly, saying: “This Great Bodhisattva will before long attain, as wished, the unsurpassed supreme enlightenment and will cause all sentient beings to receive benefit.”
At that time, Śāriputra asked Maitreya:
“How does a Great Bodhisattva, in order to benefit and bring happiness to all sentient beings everywhere, arouse the aspiration toward the Great Vehicle?”
Mãn Từ Tử replied:
“Venerable Śāriputra, the great Bodhisattvas, in order to bring benefit and happiness to all sentient beings, having put on the great armor of merit of the six perfections, further benefit sentient beings by abandoning the Dharma of sensual desire, evil, and unwholesome states, with applied thought and sustained examination, born from seclusion, accompanied by joy and bliss, entering and fully abiding in the First Dhyāna; explaining extensively up to the cessation of pleasure, the cessation of suffering, without joy or sorrow, completely free from suffering and pleasure, with pure equanimity and mindfulness, entering and fully abiding in the Fourth Dhyāna.
Again, relying on the dhyāna, they generate a mind accompanied by loving-kindness, with an expansive mode of apprehension, immeasurable, non-dual, without hostility, without harm, without hatred, without affliction, pervading everywhere, well-cultivating superior realization, filling the ten directions to the end of the Dharma realm and space; abiding fully in the mind of loving-kindness with superior realization. Then they generate a mind accompanied by compassion, sympathetic joy, and equanimity, with modes of superior realization likewise. Based on this practice, they further increase all perceptions of form, eliminate perceptions involving resistance, do not conceptualize any kinds of perceptions, enter and fully abide in the sphere of infinite space, the Realm of Infinite Space, and explain extensively up to transcending all the levels of the Sphere of Nothingness, entering and fully abiding in the Sphere of Neither Perception nor Non-Perception.
Venerable Śāriputra, that great Bodhisattva takes these dhyānas, immeasurables, and formless attainments, using non-attainment as the skillful means, and dedicates them together with all sentient beings toward the wisdom of Omniscience.
Venerable Śāriputra, this is how the great Bodhisattva, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Furthermore, Venerable Śāriputra, those great Bodhisattvas who benefit all sentient beings first abide themselves in such dhyānas, immeasurables, and formless attainments, and clearly understand the characteristics of the practices of entering, abiding, and emerging from these states. Having gained mastery, they then think:
‘Now I shall use attention associated with the wisdom of Omniscience, with great compassion as the foremost, to eliminate all afflictions of sentient beings. I shall teach the dhyānas, immeasurables, and formless attainments, analyze and explain them, and cause complete understanding of the enjoyment of concentration, the sweetness of concentration, the danger of concentration, the liberation from concentration, and the characteristics of the practices of entering, abiding, and emerging.’
Venerable Śāriputra, this is how a great Bodhisattva, relying on the Perfection of Dhyāna, practices the Perfection of Giving, and, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle. Any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, when teaching the dhyānas, immeasurables, and formless attainments, is not mixed with the mind of a Śrāvaka or a Pratyekabuddha—Venerable Śāriputra, this is how a great Bodhisattva, relying on the Perfection of Dhyāna, practices the Perfection of Pure Discipline and, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, when teaching the dhyānas, immeasurables, and formless attainments, has faith, acceptance, and aspiration toward such Dharma—Venerable Śāriputra, this is how a great Bodhisattva, relying on the Perfection of Dhyāna, practices the Perfection of Patience and, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, while cultivating the dhyānas, immeasurables, and formless attainments, gives his own roots of virtue to sentient beings and dedicates them toward the unsurpassed enlightenment he aspires to attain, and who diligently cultivates roots of virtue without stopping—Venerable Śāriputra, this is how a great Bodhisattva, relying on the Perfection of Dhyāna, practices the Perfection of Diligent Effort and, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, relying on the dhyānas, immeasurables, and formless attainments, produces excellent concentrations, absorptions, liberations, superior states, and total bases; who gains mastery over entering, abiding, and emerging, and does not fall into the states of Śrāvakas or Pratyekabuddhas—Venerable Śāriputra, this is how a great Bodhisattva, relying on the Perfection of Dhyāna, practices the Perfection of Dhyāna and, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, while cultivating the dhyānas, immeasurables, and formless attainments, observes the dhyānas, immeasurables, formless attainments, and the factors of dhyāna with the aspects of impermanence, suffering, non-self, and with the aspects of emptiness, signlessness, and wishlessness, as such, without abandoning great compassion and without falling into the states of Śrāvakas and Pratyekabuddhas—Venerable Śāriputra, this is how a great Bodhisattva, relying on the Perfection of Dhyāna, practices the Perfection of Prajñā and, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Furthermore, Venerable Śāriputra, any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, while cultivating the concentration of Loving-kindness, thinks:
‘I will assist all sentient beings so that they may all attain happiness.’
While cultivating the concentration of Compassion, thinks:
‘I will save all sentient beings so that they may be freed from suffering.’
While cultivating the concentration of Sympathetic Joy, thinks:
‘I will encourage all sentient beings so that they may all attain liberation.’
While cultivating the concentration of Equanimity, thinks:
‘I will benefit all sentient beings equally so that they may all completely extinguish their outflows.’
Venerable Śāriputra, this is how a great Bodhisattva, relying on the immeasurables, practices the Perfection of Giving and, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, when entering, abiding in, and emerging from the four immeasurables, does not aspire toward the fruits of Śrāvakas or Pratyekabuddhas, but only aspires toward unsurpassed enlightenment—Venerable Śāriputra, this is how a great Bodhisattva, relying on the immeasurables, practices the Perfection of Pure Discipline and, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, when entering, abiding in, and emerging from the four immeasurables, is not mixed with thoughts of Śrāvakas or Pratyekabuddhas, but only has faith, acceptance, and aspiration toward unsurpassed enlightenment—Venerable Śāriputra, this is how a great Bodhisattva, relying on the immeasurables, practices the Perfection of Patience and, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, when entering, abiding in, and emerging from the four immeasurables, diligently abandons harmful actions, diligently cultivates wholesome actions, and always aspires toward Bodhi without ever abandoning it—Venerable Śāriputra, this is how a great Bodhisattva, relying on the immeasurables, practices the Perfection of Diligent Effort and, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, when entering, abiding in, and emerging from the four immeasurables, produces concentrations and absorptions, can attain great mastery within them, is not led by those concentrations, and does not take rebirth according to their power—Venerable Śāriputra, this is how a great Bodhisattva, relying on the immeasurables, practices the Perfection of Dhyāna and, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, when entering, abiding in, and emerging from the four immeasurables, observes with the aspects of impermanence, suffering, non-self, and the aspects of emptiness, signlessness, and wishlessness, without abandoning great compassion and without falling into the states of Śrāvakas and Pratyekabuddhas—Venerable Śāriputra, this is how a great Bodhisattva, relying on the immeasurables, practices the Perfection of Prajñā and, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Venerable Śāriputra, the great Bodhisattvas, relying on such skillful means, cultivate the six perfections and, for the benefit and happiness of all sentient beings, generate the aspiration toward the Great Vehicle.
Furthermore, Venerable Śāriputra, any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, cultivates all the Dharma of the four foundations of mindfulness up to the eightfold noble path, cultivates all three liberation doors up to all ten powers of the Tathāgata and the eighteen unique qualities of the Buddha, using non-attainment as the skillful means, gives them together with all sentient beings and dedicates them toward the wisdom of Omniscience—Venerable Śāriputra, this is how a great Bodhisattva, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Furthermore, Venerable Śāriputra, any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, using non-attainment as the skillful means, produces the wisdom of emptiness within and up to producing the wisdom of the emptiness of the intrinsic nature of emptiness, using non-attainment as the skillful means, gives them together with all sentient beings and dedicates them toward the wisdom of Omniscience—Venerable Śāriputra, this is how a great Bodhisattva, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, using non-attainment as the skillful means, produces the marvelous wisdom regarding all phenomena: wisdom that is neither confused nor concentrated; wisdom that is neither permanent nor impermanent; wisdom that is neither pleasant nor painful; wisdom that is neither self nor non-self; wisdom that is neither pure nor impure; wisdom that is neither empty nor non-empty; wisdom that is neither with signs nor without signs; wisdom that is neither with wishes nor without wishes; wisdom that is neither peaceful nor not peaceful; wisdom that is neither detached nor not detached; using non-attainment as the skillful means, gives them together with all sentient beings and dedicates them toward the wisdom of Omniscience—Venerable Śāriputra, this is how a great Bodhisattva, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Any great Bodhisattva who, using attention associated with the wisdom of Omniscience and with great compassion as the foremost, using non-attainment as the skillful means of wisdom, does not engage in the past, future, or present, yet does not fail to know the wisdom of the Dharma of the three times; does not engage in the Desire Realm, Form Realm, or Formless Realm, yet does not fail to know the wisdom of the Dharma of the three realms; does not engage in wholesome, unwholesome, or indeterminate, yet does not fail to know the wisdom of the Dharma of the three natures; does not engage in worldly or transcendent, yet does not fail to know the wisdom of the Dharma of the worldly and transcendent; does not engage in conditioned or unconditioned, yet does not fail to know the wisdom of the Dharma of conditioned and unconditioned; does not engage in contaminated or uncontaminated, yet does not fail to know the wisdom of the Dharma of contaminated and uncontaminated; using non-attainment as the skillful means, gives them together with all sentient beings and dedicates them toward the wisdom of Omniscience—Venerable Śāriputra, this is how a great Bodhisattva, for the benefit and happiness of all sentient beings, generates the aspiration toward the Great Vehicle.
Venerable Śāriputra, because the great Bodhisattvas use such skillful means to benefit all sentient beings and generate the aspiration toward the Great Vehicle, they are also called Mahāsattvas.
Venerable Śāriputra, because they benefit all sentient beings and generate the aspiration toward the Great Vehicle in this way, the great Bodhisattvas are joyfully praised among the great assembly by all Tathāgatas, Arhats, Fully Awakened Ones in the countless worlds throughout the ten directions:
‘In that world, in that direction, there is a great Bodhisattva named so-and-so who benefits all sentient beings, generates the aspiration toward the Great Vehicle, brings about the accomplishment of sentient beings, adorns and purifies Buddha-fields, possesses mastery of miraculous powers, and accomplishes the deeds that should be accomplished.’
Such praise gradually resounds throughout the ten directions. Humans, devas, and others who hear it become greatly joyful and say:
‘This great Bodhisattva will soon attain the unsurpassed enlightenment that he has aspired to, causing all sentient beings to receive benefit and happiness.’
**Chapter 14: THE VEHICLE OF THE GREAT VEHICLE**
At that time, Śāriputra asked Mānavaśiṣya:
“How does a great Bodhisattva, in order to benefit all sentient beings, rely on the Great Vehicle?”
Mañjuśrī replied:
“Any Great Bodhisattva who, while cultivating the Perfection of Prajñā-pāramitā, employs an intention corresponding to the wisdom of Omniscience, takes great compassion as the foremost, and uses non-attainment as the skillful means, although relying upon the Perfection of Giving, does not cling to the Perfection of Giving, does not cling to the giver, the recipient, the gift, or obstructing phenomena; although relying upon the Perfection of Pure Discipline, does not cling to the one who upholds precepts, the one who violates precepts, or obstructing phenomena; although relying upon the Perfection of Patience, does not cling to the Perfection of Patience, does not cling to the subject who practices patience, the object toward which patience is practiced, or obstructing phenomena; although relying upon the Perfection of Diligence, does not cling to the Perfection of Diligence, does not cling to the diligent person, the indolent person, or obstructing phenomena; although relying upon the Perfection of Meditative Concentration, does not cling to the Perfection of Meditative Concentration, does not cling to the one who cultivates concentration or the one who is scattered, does not cling to the object of concentration or obstructing phenomena; although relying upon the Perfection of Prajñā, does not cling to the Perfection of Prajñā, does not cling to the one who cultivates wisdom or the ignorant one, does not cling to wholesome, unwholesome, or indeterminate phenomena, does not cling to worldly phenomena or supramundane phenomena, does not cling to conditioned phenomena or unconditioned phenomena, does not cling to contaminated phenomena or uncontaminated phenomena and obstructing phenomena—then, Venerable Śāriputra, that is a Great Bodhisattva who, for the benefit and happiness of all sentient beings, relies upon the Great Vehicle.
Furthermore, Venerable Śāriputra, any Great Bodhisattva who employs an intention corresponding to the wisdom of Omniscience, takes great compassion as the foremost, and uses non-attainment as the skillful means, in order to guide the practice of cultivation, cultivates the four Foundations of Mindfulness up to the Noble Eightfold Path, cultivates the three liberation doors, and likewise cultivates up to the ten powers of the Buddha and the eighteen unique qualities of the Buddha—then, Venerable Śāriputra, that is a Great Bodhisattva who, for the benefit and happiness of all sentient beings, relies upon the Great Vehicle.
Furthermore, Venerable Śāriputra, any Great Bodhisattva who employs an intention corresponding to the wisdom of Omniscience, takes great compassion as the foremost, and uses non-attainment as the skillful means, correctly observes that the Great Bodhisattva exists only as a designation, established and spoken of merely by name, and therefore cannot be apprehended; that Bodhi and sattva cannot be apprehended; that form up to consciousness exist only as mere designations, established and spoken of as such, and therefore cannot be apprehended; that the eye up to the mind exist only as mere designations, established and spoken of as such, and therefore cannot be apprehended; that forms up to dharmas exist only as mere designations, established and spoken of as such, and therefore cannot be apprehended; that the eye-consciousness element up to the mind-consciousness element exist only as mere designations, established and spoken of as such, and therefore cannot be apprehended; that the four Foundations of Mindfulness up to the Noble Eightfold Path exist only as mere designations, established and spoken of as such, and therefore cannot be apprehended; that emptiness of the internal up to emptiness of the emptiness of intrinsic nature exist only as mere designations, established and spoken of as such, and therefore cannot be apprehended; broadly speaking, that the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha exist only as mere designations, established and spoken of as such, and therefore cannot be apprehended; that suchness, the Dharma realm, the nature of phenomena, the determinate nature of phenomena, the abiding nature of phenomena, and ultimate reality exist only as mere designations, established and spoken of as such, and therefore cannot be apprehended; that the subject of awakening and the object of awakening exist only as mere designations, established and spoken of as such, and therefore cannot be apprehended; that the unsurpassed state of Enlightenment of all Buddhas exists only as a mere designation, established and spoken of as such, and therefore cannot be apprehended—then, Venerable Śāriputra, that is a Great Bodhisattva who, for the benefit and happiness of all sentient beings, relies upon the Great Vehicle.
Furthermore, Venerable Śāriputra, any Great Bodhisattva who employs an intention corresponding to the wisdom of Omniscience, takes great compassion as the foremost, and uses non-attainment as the skillful means, from the time of first generating the aspiration for enlightenment until attaining the wisdom of Omniscience, constantly cultivates the perfected, irreversible supernatural powers, brings about the accomplishment of sentient beings, adorns and purifies Buddha-fields, travels from one Buddha-field to another Buddha-field, makes offerings, pays homage, honors, respects, and praises the Buddhas, the World-Honored Ones, listens to and receives the sublime Dharma corresponding to the Great Vehicle in the presence of the Buddhas; having listened to and received it, correctly reflects upon it, diligently practices and studies it—then, Venerable Śāriputra, that is a Great Bodhisattva who, for the benefit and happiness of all sentient beings, relies upon the Great Vehicle.
Venerable Śāriputra, this Great Bodhisattva who relies upon the Great Vehicle, traveling from this Buddha-field to another Buddha-field, making offerings, paying homage, honoring, respecting, and praising; listening to and receiving the sublime Dharma in the presence of the Buddhas, bringing about the accomplishment of sentient beings, and adorning and purifying Buddha-fields, nevertheless has no perception in the mind of those Buddha-fields.
Venerable Śāriputra, this Great Bodhisattva abides in the state of non-duality and, observing sentient beings, manifests whatever body is needed in order to liberate them.
Venerable Śāriputra, until this Great Bodhisattva attains the wisdom of Omniscience, wherever they are born, they will always not be separated from the true Dharma of the Great Vehicle.
Venerable Śāriputra, this Great Bodhisattva will soon attain the wisdom of Omniscience and turn the wheel of the true Dharma for gods, humans, and others. This Dharma wheel cannot be turned by Śrāvakas, Pratyekabuddhas, gods, Māra kings, or Brahmā kings.
Venerable Śāriputra, because Bodhisattvas rely upon the Great Vehicle for the benefit and happiness of all sentient beings, they are also called Mahāsattvas.
Venerable Śāriputra, because they rely upon the Great Vehicle in this way for the benefit and happiness of all sentient beings, Great Bodhisattvas, while among great assemblies, are joyfully praised by all Tathāgatas, Arhats, Perfectly Enlightened Ones in the countless Buddha-worlds throughout the ten directions, who say:
‘In that world, in that direction, there is a Great Bodhisattva named such-and-such who benefits and brings happiness to all sentient beings, relying upon the Great Vehicle, and before long will attain the wisdom of Omniscience and turn the wheel of the true Dharma for gods, humans, and others. That Dharma wheel cannot be turned by worldly Śrāvakas.’
Such praise gradually resounds throughout the ten directions. Those who hear it—humans, gods, and others—are all greatly delighted and say:
‘This Great Bodhisattva will soon attain the wisdom of Omniscience and turn the wheel of the wondrous Dharma to liberate immeasurable numbers of beings.’”