Mahaprajnaparamita_v48 – Shurangama Temple

THE GREAT PRAJNAPARAMITA SUTRA

Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang

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VOLUME 48

Section 13: MAHĀSATTVA (2)

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Generosity, they take the mind in accord with all-wisdom to practice the Perfection of Generosity, use non-attainment as the means, together with all sentient beings dedicate toward Supreme Awakening, and have no miserliness regarding body and life and so forth. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Generosity, donning the great armor of merit of the Perfection of Generosity.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Generosity, they take the mind in accord with all-wisdom to practice the Perfection of Generosity, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with respect to the practice of generosity do not give rise to thoughts of Śrāvakas or Pratyekabuddhas. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Generosity, donning the great armor of merit of the Perfection of Ethics.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Generosity, they take the mind in accord with all-wisdom to practice the Perfection of Generosity, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with respect to the dharma of generosity are trusting, enduring, fond of, and joyful. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Generosity, donning the great armor of merit of the Perfection of Patience.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Generosity, they take the mind in accord with all-wisdom to practice the Perfection of Generosity, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with respect to the practice of generosity are diligent in cultivation without cease. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Generosity, donning the great armor of merit of the Perfection of Energy.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Generosity, they take the mind in accord with all-wisdom to practice the Perfection of Generosity, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with respect to the practice of generosity, singlemindedly direct the mind toward all-wisdom without intermixing thoughts of Śrāvakas or Pratyekabuddhas. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Generosity, donning the great armor of merit of the Perfection of Meditation.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Generosity, they take the mind in accord with all-wisdom to practice the Perfection of Generosity, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with respect to the dharma of generosity, dwell in the perception of illusion, dream, reflected image, echo, light-shadow, flower in empty space, mirage, and magical transformation – seeing no giver, no receiver, no gift given. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Generosity, donning the great armor of merit of the Perfection of Wisdom.

Śāriputra, the great Bodhisattva, when practicing the Perfection of Generosity, has donned the great armor of merit complete with all six Perfections.

Śāriputra, if a great Bodhisattva, taking the mind in accord with all-wisdom, when practicing the Perfection of Generosity, with respect to the marks of the six Perfections, neither acquires nor becomes attached – know that such a great Bodhisattva has donned the great armor of merit. Śāriputra, this is called the great Bodhisattva donning the great armor of merit in order to bring benefit and happiness to all sentient beings.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Ethics, they take the mind in accord with all-wisdom to practice the Perfection of Ethics, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with respect to the practice of pure ethics, do not even seek attainment at the Śrāvaka or Pratyekabuddha level, let alone the ordinary-being level! Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Ethics, donning the great armor of merit of the Perfection of Ethics.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Ethics, they should take the mind in accord with all-wisdom to practice the Perfection of Ethics, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with respect to the dharma of pure ethics, are trusting, enduring, fond of, and joyful. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Ethics, donning the great armor of merit of the Perfection of Patience.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Ethics, they take the mind in accord with all-wisdom to practice the Perfection of Ethics, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with respect to the practice of pure ethics, singlemindedly take great Compassion as foremost, not even intermixing thoughts toward the two vehicles, let alone the ordinary-being mind! Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Ethics, donning the great armor of merit of the Perfection of Meditation.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Ethics, they take the mind in accord with all-wisdom to practice the Perfection of Ethics, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with respect to the dharma of pure ethics, dwell in the perception of illusion, dream, reflected image, echo, light-shadow, flower in empty space, mirage, and magical transformation – with no reliance on or attachment to ethics, with no aversion or grasping toward the evil of breaking precepts, because the intrinsic nature of upholding and breaking precepts is “empty.” Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Ethics, donning the great armor of merit of the Perfection of Wisdom.

Śāriputra, such a great Bodhisattva, when practicing the Perfection of Ethics, has donned the great armor of merit complete with all six Perfections.

Śāriputra, if a great Bodhisattva, taking the mind in accord with all-wisdom, when practicing the Perfection of Ethics, with respect to the marks of the six Perfections, neither acquires nor becomes attached – know that such a great Bodhisattva has donned the great armor of merit.

Śāriputra, this is called the great Bodhisattva donning the great armor of merit in order to bring benefit and happiness to all sentient beings.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Patience, they should take the mind in accord with all-wisdom to practice the Perfection of Patience, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with respect to the dharma of patience, are trusting, enduring, fond of, and joyful. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Patience, donning the great armor of merit of the Perfection of Patience.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Patience, they take the mind in accord with all-wisdom to practice the Perfection of Patience, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and gather the mind on one condition in practicing patience – even when encountering painful circumstances, they do not shift to another condition. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Patience, donning the great armor of merit of the Perfection of Meditation.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Patience, they take the mind in accord with all-wisdom to practice the Perfection of Patience, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with respect to the dharma of patience, dwell in the perception of illusion, dream, reflected image, echo, light-shadow, flower in empty space, mirage, and magical transformation – wanting to cultivate all Buddha-dharmas, wanting to bring the maturation of all sentient beings to fulfillment, contemplating all dharmas as “empty,” not holding to grievances or harmful thoughts. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Patience, donning the great armor of merit of the Perfection of Wisdom.

Śāriputra, such a great Bodhisattva, when practicing the Perfection of Patience, has already donned the great armor of merit complete with all six Perfections.

Śāriputra, if a great Bodhisattva, taking the mind in accord with all-wisdom, when practicing the Perfection of Patience, with respect to the marks of the six Perfections, neither acquires nor becomes attached – know that such a great Bodhisattva has donned the great armor of merit.

Śāriputra, this is called the great Bodhisattva donning the great armor of merit in order to bring benefit and happiness to all sentient beings.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Energy, they take the mind in accord with all-wisdom to practice the Perfection of Energy, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and diligently practice the difficult acts of generosity. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Energy, donning the great armor of merit of the Perfection of Generosity.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Energy, they take the mind in accord with all-wisdom to practice the Perfection of Energy, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with diligent care guard and protect the pure precepts. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Energy, donning the great armor of merit of the Perfection of Ethics.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Energy, they should take the mind in accord with all-wisdom to practice the Perfection of Energy, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and diligently practice difficult acts of patience. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Energy, donning the great armor of merit of the Perfection of Patience.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Energy, they take the mind in accord with all-wisdom to practice the Perfection of Energy, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and ardently and diligently practice beneficial ascetic practices. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Energy, donning the great armor of merit of the Perfection of Energy.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Energy, they take the mind in accord with all-wisdom to practice the Perfection of Energy, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and diligently cultivate various dhyānas and right concentrations. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Energy, donning the great armor of merit of the Perfection of Meditation.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Energy, they take the mind in accord with all-wisdom to practice the Perfection of Energy, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and vigorously cultivate non-attached wisdom. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Energy, donning the great armor of merit of the Perfection of Wisdom.

Śāriputra, such a great Bodhisattva, when practicing the Perfection of Energy, has donned the great armor of merit complete with all six Perfections.

Śāriputra, if a great Bodhisattva, taking the mind in accord with all-wisdom, when practicing the Perfection of Energy, with respect to the marks of the six Perfections, neither acquires nor becomes attached – know that such a great Bodhisattva has already donned the great armor of merit. Śāriputra, this is called the great Bodhisattva donning the great armor of merit in order to bring benefit and happiness to all sentient beings.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Meditation, they take the mind in accord with all-wisdom to practice the Perfection of Meditation, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with a tranquil mind practice generosity, so that all the defilements of greed and miserliness cease to exist. Śāriputra, this is called great Bodhisattvas, when practicing the Perfection of Meditation, donning the great armor of merit of the Perfection of Generosity.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Meditation, they take the mind in accord with all-wisdom to practice the Perfection of Meditation, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and by the power of concentrated purity, guard and protect the precepts, so that the defilements of precept-breaking cease to exist. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Meditation, donning the great armor of merit of the Perfection of Ethics.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Meditation, they should take the mind in accord with all-wisdom to practice the Perfection of Meditation, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and dwelling in the samādhi of loving-kindness and compassion, practice patience, so that anger and so forth cease to exist. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Meditation, donning the great armor of merit of the Perfection of Patience.

Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Meditation, donning the great armor of merit of the Perfection of Energy.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Meditation, they take the mind in accord with all-wisdom to practice the Perfection of Meditation, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and gather the mind on one condition in the patience practice – even when encountering painful circumstances, they do not shift to another condition. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Meditation, donning the great armor of merit of the Perfection of Meditation.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Meditation, they take the mind in accord with all-wisdom to practice the Perfection of Meditation, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and relying on the dhyānas, develop superior wisdom, contemplating all dharmas as illusion-like and so forth, so that all evil wisdom ceases to exist. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Meditation, donning the great armor of merit of the Perfection of Wisdom.

Śāriputra, such a great Bodhisattva, when practicing the Perfection of Meditation, has already donned the great armor of merit complete with all six Perfections.

Śāriputra, if a great Bodhisattva, taking the mind in accord with all-wisdom, when practicing the Perfection of Meditation, with respect to the marks of the six Perfections, neither acquires nor becomes attached – know that such a great Bodhisattva has donned the great armor of merit. Śāriputra, this is called the great Bodhisattva donning the great armor of merit in order to bring benefit and happiness to all sentient beings.

Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Wisdom, donning the great armor of merit of the Perfection of Generosity.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Wisdom, they take the mind in accord with all-wisdom to practice the Perfection of Wisdom, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and not seeing the upholding or breaking of precepts and so forth – with a non-attached mind, practice pure ethics. Śāriputra, this is called great Bodhisattvas, when practicing the Perfection of Wisdom, donning the great armor of merit of the Perfection of Ethics.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Wisdom, they take the mind in accord with all-wisdom to practice the Perfection of Wisdom, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and not seeing the one who endures or what is endured and so forth – with the supreme wisdom of emptiness, practice patience. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Wisdom, donning the great armor of merit of the Perfection of Patience.

Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Wisdom, donning the great armor of merit of the Perfection of Energy.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Wisdom, they take the mind in accord with all-wisdom to practice the Perfection of Wisdom, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and contemplating the entering, dwelling, and exiting of samādhi and the samādhi-objects as all ultimately empty – practice right concentration. Śāriputra, this is called great Bodhisattvas, when practicing the Perfection of Wisdom, donning the great armor of merit of the Perfection of Meditation.

Furthermore, Śāriputra, when great Bodhisattvas practice the Perfection of Wisdom, they take the mind in accord with all-wisdom to practice the Perfection of Wisdom, use non-attainment as the means, together with all sentient beings jointly dedicate toward Supreme Awakening, and with respect to all dharmas, all sentient beings, and all Perfections – dwelling in the perception of illusion, dream, reflected image, echo, light-shadow, flower in empty space, mirage, and magical transformation – cultivate various wisdoms without attachment. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Wisdom, donning the great armor of merit of the Perfection of Wisdom.

Śāriputra, such a great Bodhisattva, when practicing the Perfection of Wisdom, has already donned the great armor of merit complete with all six Perfections.

Śāriputra, if a great Bodhisattva, when practicing the Perfection of Wisdom, takes the mind in accord with all-wisdom, and with respect to the marks of the six Perfections, neither acquires nor becomes attached – know that such a great Bodhisattva has donned the great armor of merit. Śāriputra, this is called the great Bodhisattva donning the great armor of merit in order to bring benefit and happiness to all sentient beings.

Śāriputra, great Bodhisattvas who dwell in each Perfection in this way, all cultivate the six Perfections, causing them to be perfected – this is therefore called donning the great armor of merit.

Furthermore, Śāriputra, though great Bodhisattvas enter the dhyānas, immeasurables, and formless absorptions, they are not attached to or led astray by these states, and do not take rebirth following their power. Śāriputra, this is the great Bodhisattva, when practicing the Perfection of Meditation, donning the great armor of merit of the skillful means of the Perfection of Wisdom.

Furthermore, Śāriputra, though great Bodhisattvas enter the dhyānas, immeasurables, and formless absorptions, and dwell in the view of remoteness and the view of tranquility, Emptiness, Signlessness, and Wishlessness – they do not realize the actual limit, do not enter the stages of Śrāvakas or Pratyekabuddhas, and transcend all Śrāvakas and Pratyekabuddhas. Śāriputra, this is called the great Bodhisattva, when practicing the Perfection of Meditation, donning the great armor of merit of the skillful means of the Perfection of Wisdom.

Śāriputra, because Bodhisattvas bring benefit and happiness to all sentient beings and don such great armor of merit – therefore they are further called Mahāsattva.

Śāriputra, the great Bodhisattva, wanting to bring benefit and happiness to all sentient beings, dons the great armor of merit; and furthermore, for the sake of the Buddha World-Honored Ones in the innumerable worlds of the ten directions, in great assemblies with joy and praise, speaks thus: “In that direction, in that world, there is a great Bodhisattva with such-and-such a name, who, wanting to bring benefit and happiness to all sentient beings, dons the great armor of merit, brings the maturation of sentient beings to fulfillment, purifies Buddha-lands, and performs wondrous deeds with supernormal power.” Thus, one after another, these words spread throughout the ten directions, and all the assemblies of devas, humans, and so forth who hear them are filled with joy, saying together: “Such a Bodhisattva will soon become a Buddha, bringing benefit and happiness to all sentient beings.”

At that time, the Venerable Śāriputra asked Pūrṇa Maitrāyaṇīputra:
What is called a great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle?

Pūrṇa Maitrāyaṇīputra replied:
Śāriputra, a great Bodhisattva, wanting to bring benefit and happiness to all sentient beings, has already donned the great armor of merit of the six Perfections; and further for the benefit of sentient beings – secluded from sensual pleasures and from unwholesome dharmas, with applied thought and sustained thought, with joy and happiness born of seclusion, enters and dwells fully in the first Dhyāna; with the stilling of applied and sustained thought, with internal clarity, with the mind unified on one nature, without applied thought and without sustained thought, with joy and happiness born of concentration, enters and dwells fully in the second Dhyāna; with the fading of joy, dwelling in equanimity, with full mindfulness and clear comprehension, experiencing happiness with the body of which the noble ones declare that one who is equanimous and mindful dwells in happiness, with complete equanimity and mindfulness, enters and dwells fully in the third Dhyāna; having abandoned pleasure and abandoned pain, and with the earlier disappearance of joy and distress, without suffering and without pleasure, with equanimity and mindfulness purified, enters and dwells fully in the fourth Dhyāna. Then, relying on the dhyāna, giving rise to the mind in accord with lovingkindness – dwelling in the expansive, unbounded mark of action, without duality, without measure, without enmity, without harm, without anger, without distress – well cultivated, pervading everywhere; the superior comprehension filling the ten directions to the ends of space and the dharma-realm. With the lovingkindness-mind superior comprehension complete, then dwelling in the mind in accord with Compassion, with Joy, with Equanimity; the mark of action and superior comprehension in each case being likewise. Relying on this cultivation, then transcending all form-perceptions, extinguishing perceptions of resistance, not attending to any manifold perceptions, entering boundless space, and dwelling fully in the Base of Boundless Space; transcending all the Base of Boundless Space, entering boundless consciousness, and dwelling fully in the Base of Boundless Consciousness; transcending all the Base of Boundless Consciousness, entering nothingness, and dwelling fully in the Base of Nothingness; transcending all the Base of Nothingness, entering neither-perception, and dwelling fully in the Base of Neither-Perception-nor-Non-Perception. Śāriputra, that great Bodhisattva, using non-attainment as the means, upholds these dhyānas, immeasurables, and formless absorptions, and together with all sentient beings jointly dedicates toward Supreme Awakening. Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle.

Furthermore, Śāriputra, great Bodhisattvas, wanting to bring benefit and happiness to all sentient beings, first themselves dwell in such dhyānas, immeasurables, and formless absorptions. Having attained freedom and mastery in the stages of entering, dwelling, and exiting – then give rise to this thought: I, with the mind in accord with all-wisdom, taking great Compassion as foremost, for the sake of cutting off the afflictions of all sentient beings, expound the dhyānas, immeasurables, and formless absorptions with analysis, elucidation, and clarification, causing skillful understanding of the states, the renunciation, the faults, and the stages of entering, dwelling, and exiting each concentration. Śāriputra, this is the great Bodhisattva who, relying on the Perfection of Meditation, practices the Perfection of Generosity – wanting to bring benefit and happiness to all sentient beings, arousing the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, when expounding the dhyānas, immeasurables, and formless absorptions, is not interrupted by the minds of Śrāvakas or Pratyekabuddhas – Śāriputra, this is the great Bodhisattva who, relying on the Perfection of Meditation, practices the Perfection of Ethics – wanting to bring benefit and happiness to all sentient beings, arousing the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, when expounding the dhyānas, immeasurables, and formless absorptions, with respect to such dharmas is trusting, enduring, and fond of – Śāriputra, this is the great Bodhisattva who, relying on the Perfection of Meditation, practices the Perfection of Patience – wanting to bring benefit and happiness to all sentient beings, arousing the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, when practicing the dhyānas, immeasurables, and formless absorptions, takes their own wholesome roots, dedicates on behalf of sentient beings, seeks Supreme Awakening, and with respect to those wholesome roots is diligent in cultivation without pause – Śāriputra, this is the great Bodhisattva who, relying on the Perfection of Meditation, practices the Perfection of Energy – wanting to bring benefit and happiness to all sentient beings, arousing the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, relying on the dhyānas, immeasurables, and formless absorptions, develops various concentrations of right reception, samāpatti, liberation, mastery-bases, and all-pervasive-bases of excellence – and in the entering, dwelling, and exiting, attains complete freedom, not falling into the stages of Śrāvakas or Pratyekabuddhas – Śāriputra, this is the great Bodhisattva who, relying on the Perfection of Meditation, practices the Perfection of Meditation – wanting to bring benefit and happiness to all sentient beings, arousing the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, when practicing the dhyānas, immeasurables, and formless absorptions, with respect to the dhyānas, immeasurables, formless absorptions, and the factors of dhyāna – observes them just as they are with the marks of impermanence, suffering, non-self, emptiness, signlessness, and wishlessness – does not abandon great Compassion, and does not fall into the stages of Śrāvakas or Pratyekabuddhas – Śāriputra, this is the great Bodhisattva who, relying on the Perfection of Meditation, practices the Perfection of Wisdom – wanting to bring benefit and happiness to all sentient beings, arousing the mind directed toward the Great Vehicle.

Furthermore, Śāriputra, if a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, when entering the lovingkindness samādhi, gives rise to this thought: I should rescue all sentient beings, causing them to attain happiness. When entering the compassion samādhi, gives rise to this thought: I should rescue all sentient beings, causing them to be free from suffering. When entering the empathetic-joy samādhi, gives rise to this thought: I should praise and encourage all sentient beings, causing them to attain liberation. When entering the equanimity samādhi, gives rise to this thought: I should with equal mind bring benefit to all sentient beings, causing them to cut off all taints. Śāriputra, this is the great Bodhisattva who, relying on the Perfection of the Immeasurables, wants to bring benefit and happiness to all sentient beings, arousing the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, with respect to the four Immeasurables, in entering, dwelling, and exiting – completely does not turn toward Śrāvakas or Pratyekabuddhas, seeking only Supreme Awakening – Śāriputra, this is the great Bodhisattva who, relying on the Immeasurables samādhi, practices the Perfection of Ethics – wanting to bring benefit and happiness to all sentient beings, arousing the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, with respect to the four Immeasurables, in entering, dwelling, and exiting – does not intermix thoughts of Śrāvakas or Pratyekabuddhas, singlemindedly trusting, enduring, and being fond of Supreme Awakening – Śāriputra, this is the great Bodhisattva who, relying on the Immeasurables samādhi, practices the Perfection of Patience – wanting to bring benefit and happiness to all sentient beings, arousing the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, when expounding the dhyānas, immeasurables, and formless absorptions, with respect to the four Immeasurables, in entering, dwelling, and exiting – diligently cuts off unwholesome dharmas, diligently cultivates wholesome dharmas, singlemindedly directed toward awakening without ever temporarily abandoning it – Śāriputra, this is the great Bodhisattva who, relying on the Immeasurables samādhi, practices the Perfection of Energy – wanting to bring benefit and happiness to all sentient beings, arousing the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, with respect to the four Immeasurables, in entering, dwelling, and exiting – develops various samādhis of samāpatti and right reception, constantly dwelling therein with great freedom, not being swept away by those samādhis and not taking rebirth following their guiding power –

Śāriputra, this is the great Bodhisattva who, relying on the Immeasurables samādhi, practices the Perfection of Meditation – wanting to bring benefit and happiness to all sentient beings, arousing the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, practicing the four Immeasurables – within the immeasurables, observes them just as they are with the marks of impermanence, suffering, non-self, emptiness, signlessness, and wishlessness – does not abandon great Compassion, and does not fall into the stages of Śrāvakas or Pratyekabuddhas – Śāriputra, this is the great Bodhisattva who, relying on the Immeasurables samādhi, practices the Perfection of Wisdom – wanting to bring benefit and happiness to all sentient beings, arousing the mind directed toward the Great Vehicle.

Śāriputra, great Bodhisattvas, relying on such skillful means, cultivate the six Perfections – wanting to bring benefit and happiness to all sentient beings, they arouse the mind directed toward the Great Vehicle.

Furthermore, Śāriputra, if a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, fully practices the four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path – using non-attainment as the means, together with all sentient beings jointly dedicates toward Supreme Awakening – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, fully practices the Liberation Gates of Emptiness, Signlessness, and Wishlessness – using non-attainment as the means, together with all sentient beings jointly dedicates toward Supreme Awakening – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, fully practices generosity, loving speech, beneficial action, and cooperation – using non-attainment as the means, together with all sentient beings jointly dedicates toward Supreme Awakening – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, fully practices the five types of eyes and six supernormal powers – using non-attainment as the means, together with all sentient beings jointly dedicates toward Supreme Awakening – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, fully practices the ten powers of the Buddha, four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge – using non-attainment as the means, together with all sentient beings jointly dedicates toward Supreme Awakening – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle.

Furthermore, Śāriputra, if a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, using non-attainment as the means, gives rise to wisdom regarding inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of ultimate limits, emptiness without boundary, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-mark, emptiness of common-mark, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature – using non-attainment as the means, together with all sentient beings jointly dedicates toward Supreme Awakening – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, using non-attainment as the means, gives rise to wisdom regarding all dharmas that is neither scattered nor concentrated – using non-attainment as the means, together with all sentient beings jointly dedicates toward Supreme Awakening – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, using non-attainment as the means, gives rise to wisdom regarding all dharmas that is neither permanent nor impermanent, neither pleasant nor suffering, neither self nor no-self, neither pure nor impure, neither empty nor not-empty, neither with-signs nor signless, neither with-wishes nor wishless, neither tranquil nor not-tranquil, neither remote nor not-remote – using non-attainment as the means, together with all sentient beings jointly dedicates toward Supreme Awakening – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle.

Furthermore, Śāriputra, if a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, using non-attainment as the means, gives rise to wisdom of not-knowing past dharmas, wisdom of not-knowing future dharmas, wisdom of not-knowing present dharmas, and wisdom of not-not-knowing dharmas of the three periods of time – using non-attainment as the means, together with all sentient beings jointly dedicates toward Supreme Awakening – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, using non-attainment as the means, gives rise to: wisdom of not-knowing wholesome dharmas, wisdom of not-knowing unwholesome dharmas and neutral dharmas – yet not being a non-knower of dharmas of the three natures; not-knowing dharmas of the Desire Realm, Form Realm, and Formless Realm – yet not being a non-knower of dharmas of the three realms; not-knowing training dharmas, no-training dharmas, and dharmas that are neither training nor no-training – yet not being a non-knower of training, no-training, and neither dharmas; not-knowing dharmas abandoned through seeing, dharmas abandoned through cultivation, and dharmas not-to-be-abandoned – yet not being a non-knower of seen-abandoned, cultivated-abandoned, and not-abandoned dharmas – using non-attainment as the means, together with all sentient beings jointly dedicates toward Supreme Awakening – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, using non-attainment as the means, gives rise to wisdom of not-knowing worldly dharmas and wisdom of not-knowing transcendent dharmas – yet not being a non-knower of worldly and transcendent dharmas – using non-attainment as the means, together with all sentient beings jointly dedicates toward Supreme Awakening – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle.

If a great Bodhisattva, with the mind in accord with all-wisdom, taking great Compassion as foremost, using non-attainment as the means, gives rise to: wisdom of not-knowing form dharmas; wisdom of not-knowing formless dharmas – yet not being a non-knower of form and formless dharmas; wisdom of not-knowing visible dharmas and invisible dharmas – yet not being a non-knower of visible and invisible dharmas; wisdom of not-knowing resistible dharmas and non-resistible dharmas – yet not being a non-knower of resistible and non-resistible dharmas; wisdom of not-knowing tainted dharmas and untainted dharmas – yet not being a non-knower of tainted and untainted dharmas; wisdom of not-knowing conditioned dharmas and unconditioned dharmas – yet not being a non-knower of conditioned and unconditioned dharmas – using non-attainment as the means, together with all sentient beings jointly dedicates toward Supreme Awakening – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle.

Śāriputra, great Bodhisattvas with such skillful means, wanting to bring benefit and happiness to all sentient beings, arouse the mind directed toward the Great Vehicle – therefore they are further called Mahāsattva.

Śāriputra, because the great Bodhisattva, wanting to bring benefit and happiness to all sentient beings in this way, arouses the mind directed toward the Great Vehicle – the Buddha World-Honored Ones throughout innumerable worlds in the ten directions, in their great assemblies, joyfully praise them, saying: “In that direction, in that world, there is a great Bodhisattva with such-and-such a name, who, wanting to bring benefit and happiness to all sentient beings, arouses the mind directed toward the Great Vehicle – bringing the maturation of sentient beings to fulfillment, purifying Buddha-lands, performing wondrous deeds with supernormal power, doing what should be done.” Thus one after another these words spread throughout the ten directions, and all the assemblies of devas, humans, and so forth who hear them are filled with joy, saying together: “Such a Bodhisattva will soon become a Buddha to bring benefit and happiness to all sentient beings.”

– o0o –

End Of Volume 48