THE GREAT PERFECTION OF WISDOM SUTRA
VOLUME 583
Chapter on the Perfection of Giving (5)
At that time, Śāriputra addressed the Buddha:
“World-Honored One, is there any case in which the initial generation of the mind is superior to the later generation of the mind?”
The World-Honored One taught:
“Excellent, excellent! You have skillfully asked the Tathāgata about such a profound meaning. You should listen carefully. I shall explain to you the meaning of how the initial generation of the mind is superior to the later generation of the mind.
That is, although the Arhats, with undefiled minds, have already completely abandoned all afflictions within themselves, they cannot transform immeasurable sentient beings so that they all generate the mind to relinquish afflictions. Bodhisattvas who have newly generated the great Bodhi mind, although their own afflictions have not yet been completely ended, are able to teach and transform immeasurable sentient beings, causing them all to generate the mind to abandon afflictions, gradually bringing benefit to immeasurable sentient beings. This is called the meaning that the initial generation of the mind is superior to the later generation of the mind.
Furthermore, Śāriputra, there are Pratyekabuddhas who, with undefiled minds, although they have abandoned all afflictions within themselves, do not teach and transform immeasurable sentient beings so that they all generate the mind to relinquish afflictions. Bodhisattvas who have newly generated the great Bodhi mind, although their own afflictions have not yet been ended, are able to teach and transform immeasurable sentient beings so that they all generate the mind to abandon afflictions, gradually bringing benefit to immeasurable sentient beings. This is called the meaning that the initial generation of the mind is better than the later generation of the mind.
Furthermore, Śāriputra, the Bodhisattva’s generation of the great Bodhi mind, whether cultivated, practiced, or engaged in many activities, all leads to the Perfections of Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and countless other boundless Buddha-dharmas, quickly attaining the wisdom of Omniscience. Therefore, [such a Bodhisattva] transforms immeasurable sentient beings, enabling them to attain the results of the Śrāvaka Vehicle and Pratyekabuddha Vehicle, or to realize the unsurpassed perfect enlightenment, or to cultivate excellent wholesome deeds in the realms of gods and humans, enjoying happiness in those realms and escaping suffering in the evil destinies. This is called the meaning that the initial generation of the mind is superior to the later generation of the mind.
Furthermore, Śāriputra, the Bodhisattva’s generation of the great Bodhi mind possesses extraordinarily excellent and special power. If cultivated skillfully, it quickly attains the unsurpassed perfect enlightenment and gives sentient beings true and unerring predictions.
That is, the Bodhisattva gives predictions to sentient beings such as these: In the future, after passing through such and such numbers of kalpas, they will continue wandering within the cycle of birth and death, cultivating the Bodhisattva practices, and will attain the unsurpassed perfect enlightenment, bringing great benefit to sentient beings.
Or the Bodhisattva gives predictions to such and such sentient beings: In the future, after passing through such and such numbers of kalpas, they will continue wandering within the cycle of birth and death, cultivating the practices of the Pratyekabuddha, and when they encounter the proper conditions in the realms of gods and humans, they will attain Pratyekabuddha Bodhi, possessing the six supernatural powers and attaining freedom and bliss.
Or the Bodhisattva gives predictions to such and such sentient beings: In the future, after passing through such and such numbers of kalpas, they will continue wandering within the cycle of birth and death, cultivating the practices of the Śrāvaka, and will attain the result of the Śrāvaka in the realms of gods and humans.
Or the Bodhisattva gives predictions to such and such sentient beings: In the future, after passing through such and such numbers of kalpas, they will perform various wholesome and unwholesome deeds, be born among gods and humans, or fall into the evil destinies, and continue drifting along the stream of birth and death.
In contrast, Pratyekabuddhas cannot give true and unerring predictions to sentient beings. That is, they cannot give predictions in the way Bodhisattvas do, saying: ‘In the future, after such and such numbers of kalpas, you will become a Buddha with the name A, or with such and such a name…’ Nor can they give predictions that such and such sentient beings, in the future after such and such numbers of kalpas, will definitely attain Pratyekabuddha Bodhi, or the Śrāvaka fruit, or experience various sufferings and pleasures in the wholesome and unwholesome realms. Likewise, Śrāvakas cannot give predictions to others; if they do, they have heard them from the Buddha. This is called the meaning that the initial generation of the mind is superior to the later generation of the mind.
Furthermore, Śāriputra, when a Bodhisattva has generated the great Bodhi mind, wishing to benefit all sentient beings throughout future ages, at that time the great earth, mountains, and oceans are shaken in six ways. The demon king becomes frightened and fearful. The gods, dragons, and spirits all rejoice greatly and say:
‘The Bodhisattva will attain the unsurpassed perfect enlightenment and rescue us from the great suffering of birth and death, allowing us to attain peace and happiness.’
When Śrāvakas and Pratyekabuddhas abide in their final undefiled minds, there is no such occurrence. This is called the meaning that the initial generation of the mind is superior to the later generation of the mind.
Furthermore, Śāriputra, suppose one were to teach and transform all sentient beings so that they all abide in the Pratyekabuddha result; an Arhat still would not be able to preserve the Perfections and the wisdom of Omniscience. If one teaches and admonishes Bodhisattvas, causing them to generate the mind seeking the unsurpassed perfect enlightenment, then one preserves the Perfections of Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, Prajñā, and the wisdom of Omniscience.
Why? Because Śrāvakas and Pratyekabuddhas cannot accomplish the unsurpassed perfect enlightenment, since their generation of the mind is very weak. Only Bodhisattvas can accomplish the unsurpassed perfect enlightenment. This is called the meaning that the initial generation of the mind is superior to the later generation of the mind. Therefore, those who wish to attain the unsurpassed perfect enlightenment should all generate the mind seeking the wisdom of Omniscience.”
At that time, Śāriputra addressed the Buddha:
“World-Honored One, how can one know the characteristics of Bodhisattvas? What practices do they cultivate that they are called Bodhisattvas?”
The World-Honored One said to Śāriputra:
“If there is someone who generates the great Bodhi mind and diligently practices the Perfections of Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñā without weariness, although they encounter many harmful companions who serve as conditions for regression, they are not overcome. This is a characteristic of a Bodhisattva. Whoever possesses this characteristic is called a Bodhisattva.
Furthermore, Śāriputra, if sentient beings cultivate many wholesome dharmas, their minds do not become weary, they uphold pure precepts and never violate them, they constantly delight in benefiting all sentient beings, and although they encounter painful circumstances they are not fearful or weak. According to their cultivation and learning, they vow to attain ultimate peaceful and blissful Bodhi together with all sentient beings. This is called the characteristic of a Great Bodhisattva. Whoever possesses this characteristic is called a Bodhisattva.”
Śāriputra again addressed the Buddha:
“World-Honored One, how should we understand the profound meaning taught by the Buddha? It is that the Bodhisattva’s mind is especially superior to the undefiled minds of Pratyekabuddhas and Arhats. I respectfully request that the World-Honored One explain this meaning for me, enabling us to understand it clearly and uphold it without error.”
The World-Honored One said to Śāriputra:
“Do you think that the Bodhisattva’s mind still has desire, still has anger, still has ignorance, still has arrogance, and still has other accompanying afflictions?”
Śāriputra replied:
“World-Honored One, it is so! Well-Gone One, it is so! I think that the Bodhisattva’s mind still has desire, still has anger, still has ignorance, and still has arrogance…”
The World-Honored One again taught Śāriputra:
Do you think that the minds of Pratyekabuddhas and Arhats have already been separated from greed, separated from anger, separated from delusion, separated from pride… and the accompanying afflictions?
Śāriputra replied:
World-Honored One, that is correct! Well-Gone One, that is correct! I think that the minds of Pratyekabuddhas and Arhats have already been separated from greed, separated from anger, separated from delusion, separated from pride… and the accompanying afflictions.
The World-Honored One again taught Śāriputra:
Do you think that Pratyekabuddhas and Arhats have completely extinguished all outflows, and when they wish to enter into immeasurable loving-kindness and compassion, transforming and guiding immeasurable and boundless sentient beings, causing them to attain happiness and be far removed from suffering, do those beings truly attain happiness and become free from suffering?
Śāriputra said to the Buddha:
World-Honored One, it is not so! Well-Gone One, it is not so! Those Pratyekabuddhas and Arhats have minds that completely lack skillful means. How could they enter into immeasurable loving-kindness and compassion, transform and guide immeasurable and boundless sentient beings, and cause sentient beings to truly attain happiness and be free from suffering? They only rely on conceptual perception to contemplate suchness.
The assembly of Bodhisattvas gives rise to the aspiration for Bodhi and decisively seeks the wisdom of Omniscience, because they wish all sentient beings to attain benefit and happiness until the end of future time, continuously without interruption. Therefore, Bodhisattvas enter the concentration of loving-kindness and compassion, causing immeasurable and boundless sentient beings to attain happiness and be free from suffering. Those whose karmic obstacles are not heavy truly attain happiness and become free from suffering in this very instant. How much more so when they attain the supreme state of Enlightenment—how could they not cause all sentient beings to truly attain happiness and become free from suffering?
For this reason, if one says that Bodhisattvas truly benefit all sentient beings continuously without interruption, this is reasonable. But if one says that Pratyekabuddhas and Arhats filling the entire continent of Jambudvīpa, possessing the eight liberations, simultaneously enter immeasurable concentrations of loving-kindness and compassion and wish to benefit immeasurable and boundless sentient beings, and among them even one person truly receives benefit—this is unreasonable.
At that time, the Buddha taught Śāriputra:
“Indeed, indeed, it is exactly as you have said! For this reason, the minds of Bodhisattvas, in comparison with the undefiled minds of Pratyekabuddhas and Arhats, are supreme, victorious, honored, highest, wondrous, exceedingly wondrous, above, and unsurpassed.”
Furthermore, Śāriputra, suppose all sentient beings in the ten directions have extinguished all outflows and become Arhats possessing the six supernatural powers, the eight liberations… and all virtues. Suppose all of them transform into one hundred billion armies of Māras. Are these armies of Māras numerous?
Śāriputra said to the Buddha:
World-Honored One, extremely numerous! Well-Gone One, extremely numerous! The number of those Arhats is already immense, not to mention that they all transform into one hundred billion armies of Māras. These armies of Māras cannot be measured or known.
The World-Honored One again taught Śāriputra:
In this way, can the immeasurable and countless armies of Māras transformed by these boundless Arhats cause the mind of a non-retrogressive Bodhisattva to be temporarily altered?
Śāriputra said to the Buddha:
World-Honored One, it cannot be done! Well-Gone One, it cannot be done! Such immeasurable and countless armies of Māras cannot cause the mind of a non-retrogressive Bodhisattva to be altered.
The World-Honored One again taught Śāriputra:
What do you think? Between the minds of all Arhats who have completely extinguished all outflows and the mind of one non-retrogressive Bodhisattva, whose spiritual power is superior?
Śāriputra said to the Buddha:
World-Honored One, according to my understanding of the meaning of the Buddha’s teaching, the mind of a non-retrogressive Bodhisattva has superior power; it is not the minds of countless and immeasurable Arhats.
The Buddha said:
“Indeed, indeed, it is exactly as you have said! You should contemplate in this way: The immeasurable undefiled minds of Arhats, completely separated from sensual desire, anger, ignorance, and pride… all together transform into one hundred billion powerful armies of Māras. Even these armies of Māras, using all their supernatural powers, cannot cause the mind of a Bodhisattva who still possesses greed, anger, delusion, pride, and other afflictions to be altered. Therefore, you should know that the power of the Bodhisattva’s mind is superior to the undefiled minds of Arhats.”
Furthermore, Śāriputra, what do you think? Who, regarding a mind of an Arhat that is separated from greed, anger, delusion, pride… and such afflictions, is supreme, victorious, honored, highest, wondrous, exceedingly wondrous, above, and unsurpassed?
Śāriputra said to the Buddha:
World-Honored One, the mind of a non-retrogressive Bodhisattva, although still possessing greed, anger, ignorance, pride… and other afflictions, is supreme, victorious, honored, highest, wondrous, exceedingly wondrous, above, and unsurpassed in comparison with the undefiled mind of an Arhat. Why? Because even the immeasurable and boundless undefiled minds of Arhats such as these, together with those they transform into, using all their supernatural powers, cannot cause the mind of a single non-retrogressive Bodhisattva who possesses greed, anger, delusion, pride… and other afflictions to be altered.
At that time, the Buddha taught Śāriputra:
Now I ask you; answer according to your own understanding. What do you think? If, among a heap of Kāñcanamaṇi jewels, there is placed one Vaiḍūrya jewel, can the radiance and value of the Kāñcanamaṇi jewels absorb and overcome the radiance and value of the Vaiḍūrya jewel?
Śāriputra said to the Buddha:
World-Honored One, it cannot be done! Well-Gone One, it cannot be done! The radiance and value of a single Vaiḍūrya jewel surpasses the radiance of a heap of Kāñcanamaṇi jewels. Why? Because the Vaiḍūrya jewel is bright and clear from within and without, while Kāñcanamaṇi is not like this. The radiance of the Vaiḍūrya jewel is fresh and pure, while Kāñcanamaṇi is not like this. The natural color of the Vaiḍūrya jewel is deep blue-green, while Kāñcanamaṇi is not like this. The majestic virtue of the Vaiḍūrya jewel is vast, while Kāñcanamaṇi is not like this. The value of the Vaiḍūrya jewel is immeasurable, while Kāñcanamaṇi is not like this. The Vaiḍūrya jewel is an ornament of noble people, produced on the shores of the great ocean through the power of superior karma; Kāñcanamaṇi, however, may be used by both noble and ordinary people, because it is made by human creation. Therefore, the radiance and value of Vaiḍūrya surpasses all Kāñcanamaṇi jewels.
At that time, the World-Honored One said to Śāriputra:
The mind of a great non-retrogressive Bodhisattva is also like this; it completely surpasses the minds of all Pratyekabuddhas and Śrāvakas, just as the Vaiḍūrya jewel surpasses the radiance of the Kāñcanamaṇi jewel. Seeing this meaning, I teach as follows:
The mind of a great non-retrogressive Bodhisattva, in comparison with the undefiled minds of Śrāvakas and Pratyekabuddhas who have ended and abandoned afflictions, is supreme, victorious, honored, highest, wondrous, exceedingly wondrous, above, and unsurpassed.
The mind of a non-retrogressive Bodhisattva is endowed with loving-kindness and compassion and can cause sentient beings to attain happiness and become free from suffering. The minds of Śrāvakas and Pratyekabuddhas endowed with loving-kindness and compassion only rely on conceptual perception and do not have actual application.
Furthermore, Śāriputra, there is an Arhat who has completely extinguished all outflows, possesses the six supernatural powers, the eight liberations… and all virtues, and who can use supernatural power to place this world into other directions, but cannot cause the mind of a non-retrogressive Bodhisattva to be altered.
Furthermore, Śāriputra, there is an Arhat who has completely extinguished all outflows, possesses the six supernatural powers, the eight liberations… and all virtues, and who can use supernatural power to dry up the waters of the great ocean, but cannot cause the mind of a non-retrogressive Bodhisattva to be altered.
Furthermore, Śāriputra, there are Arhats who have completely extinguished all outflows, possess the six supernatural powers, the eight liberations… and all virtues. They are able, through their miraculous powers, to blow apart worlds as numerous as the sands of the Ganges River; within those worlds, all Mount Sumerus would become like dust and ashes. Yet they are unable to cause the irreversible mind of a Bodhisattva to be transformed.
Furthermore, Śāriputra, there are Arhats who have completely extinguished all outflows, possess the six supernatural powers, the eight liberations… and all virtues, who use their miraculous powers to extinguish the blazing great kalpa fires that are burning fiercely throughout worlds as numerous as the sands of the Ganges River. Yet they are unable to cause the irreversible mind of a Bodhisattva to undergo any change.
For this reason, I say: Compared with the undefiled minds of Pratyekabuddhas and Śrāvakas who have permanently abandoned afflictions, the irreversible mind of a Great Bodhisattva is the foremost, the superior, the most honored, the highest, the wondrous, the extremely wondrous, the supreme, and without anything above it.
At that time, Śāriputra immediately addressed the Buddha:
“World-Honored One, it is truly extraordinary! Sugata, it is truly rare! The irreversible mind of a Great Bodhisattva possesses such great majestic spiritual power that Śrāvakas and Pratyekabuddhas cannot transform it.”
At that time, the Buddha said to Śāriputra:
“Indeed, indeed, it is exactly as you have said! Why? Śāriputra, the words of all Buddhas, the World-Honored Ones, are never contradictory. The meaning taught by the Buddha is entirely true and without falsehood. You should uphold it and explain it extensively to others.
“Furthermore, Śāriputra, there are immeasurable and boundless sentient beings in worlds throughout the ten directions. Suppose that within immeasurable, boundless worlds throughout the ten directions, in every grain of sand of the Ganges River in those worlds, there were transformed that many kinds of sentient beings as described above. Suppose that the earth, water, fire, and wind elements in countless, boundless worlds throughout the ten directions were all crushed into dust particles. All of these would be transformed into that many sentient beings. Would these sentient beings be numerous?”
Śāriputra said to the Buddha:
“World-Honored One, they would be extremely numerous! Sugata, they would be extremely numerous!”
The Buddha said:
“Suppose all such sentient beings simultaneously became Arhats, completely extinguishing all outflows, possessing the six supernatural powers, the eight liberations… and all virtues, attaining vast and great mastery of supernatural powers. Suppose they all were as numerous as all kinds of beans. All those great Arhats then transformed into that many armies of Māras. Each evil Māra in turn transformed into that many armies of elephants, armies of horses, armies of chariots, and brave infantry armies. Could the number of such armies be known?”
Śāriputra said to the Buddha:
“World-Honored One, it could not be known! Sugata, it could not be known!”
The Buddha said:
“Suppose there were a number of good men and good women equal to the number of beings in a trichiliocosm who could know that number. They used their miraculous powers to destroy those armies of Māras. What do you think? Would the supernatural powers and majestic strength of these good men and good women be vast?”
Śāriputra said to the Buddha:
“World-Honored One, they would be vast! Sugata, they would be vast! The supernatural powers and majestic strength of these good men and good women could not be overcome by anyone; they would be inconceivable.”
The Buddha said:
“Suppose, as described above, there were the men and women described above, and the number of sentient beings described above. Suppose all these men and women remained throughout immeasurable, innumerable, boundless worlds in the ten directions for as many great kalpas as there are sands of the Ganges River. In each moment, they continuously transformed into immeasurable evil Māras as described above. Each evil Māra again transformed into immeasurable armies of horses and other fierce armies as described above. Even this would still be unable to cause the irreversible mind of a Bodhisattva to be transformed.
“Furthermore, Śāriputra, what do you think? There are that many sentient beings who become Arhats. All of them again transform into that many evil Māras. Each evil Māra possesses great supernatural power. Compared with the supernatural power of the mind of a single irreversible Bodhisattva, which is more superior?”
Śāriputra said to the Buddha:
“World-Honored One, the supernatural power of the mind of a single Great Bodhisattva who is irreversible is superior to that supernatural power. Why? Because the supernatural power of the mind of a single irreversible Great Bodhisattva is immeasurable, innumerable, inconceivable, and cannot be fully expressed.”
The World-Honored One again said to Śāriputra:
“What do you think? Regarding the supernatural power of the mind of a single irreversible Great Bodhisattva compared with the supernatural powers of immeasurable and boundless Arhats possessing great miraculous abilities as described above, who can say that one is the foremost, the superior, the most honored, the highest, the wondrous, the extremely wondrous, the supreme, and without anything above it?”
Śāriputra said to the Buddha:
“World-Honored One, according to my understanding of the meaning of the Buddha’s teaching, only the Buddha, the World-Honored One, can declare that the supernatural power of the mind of a Great Bodhisattva who is irreversible, compared with the supernatural powers of immeasurable and boundless Arhats possessing great miraculous abilities as described above, is the foremost, the superior, the most honored, the highest, the wondrous, the extremely wondrous, the supreme, and without anything above it. Why? Because the supernatural power of the mind of an irreversible Great Bodhisattva has no equal except the supernatural power of the mind corresponding with Omniscient Wisdom. For this reason, the supernatural power of the mind of an irreversible Great Bodhisattva can only be known by the Buddha, can only be proclaimed by the Buddha, and among all other supernatural powers is the foremost, the superior, the most honored, the highest, the wondrous, the extremely wondrous, the supreme, and without anything above it.”
At that time, the Buddha said to Śāriputra:
“Indeed, indeed, it is exactly as you have said! Why? Śāriputra, the irreversible mind of a Great Bodhisattva cannot be transformed by any other sentient being, and there is no one who knows or teaches it exactly as it truly is. Only the Tathāgata, the Worthy One, the Perfectly Enlightened One, knows that irreversible Bodhisattva mind and teaches it truthfully for the sake of sentient beings.”
At that time, Mānava (Pūrṇa Maitrāyaṇīputra) asked Śāriputra:
“For what reason is the irreversible mind of a Great Bodhisattva unable to be transformed?”
Śāriputra replied:
“When Bodhisattvas practice giving, they dedicate it toward Omniscient Wisdom, and that mind becomes firm and unshakable. When they attain such irreversibility, that mind does not follow conditions and become transformed.
“Furthermore, Mānava, it is like a person who is skilled at resolving and judging all matters, having previously settled many disputes among immeasurable elders, householders, and merchants. Yet sometimes, due to poverty, this person must borrow money and material goods from elders, householders, and others. Fearing that those creditors may come demanding repayment while he lacks the ability to repay, that person relies on the king to avoid being seized. Because they fear the king’s command, the creditors do not dare to drag away or humiliate that person. Why? Because that person relies upon the king’s great and formidable power, which is difficult to oppose. Bodhisattvas are the same. Whether they have just generated the aspiration for enlightenment or have reached irreversibility, they rely upon the great supernatural power of Omniscient Wisdom. Therefore, all Pratyekabuddhas and Arhats cannot cause that mind to become disturbed.
“Furthermore, Mānava, just as a person who relies upon the king, although extremely poor and lacking, is not humiliated, so too Bodhisattvas rely upon Omniscient Wisdom. Evil Māras and the Two Vehicles cannot shake them; rather, they overcome all evil Māras. Among the followers of the Two Vehicles, such a person is the foremost, the superior, the most honored, the highest, the wondrous, the extremely wondrous, the supreme, and without anything above it. Therefore, Bodhisattvas who wish not to regress should constantly rely upon Omniscient Wisdom, cultivate the practices of a Bodhisattva, and should not delight in any other vehicle.”
Mānava asked:
“In what ways are Bodhisattvas surpassed by Pratyekabuddhas and Śrāvakas?”
Śāriputra replied:
“If Bodhisattvas hear of the superior attainments of Pratyekabuddhas and Śrāvakas, they should admire and cherish them, thinking: ‘How can I obtain such a Dharma as this?’ They also greatly enjoy praising the teachings of the Two Vehicles. These Bodhisattvas, because they give rise to such improper attention, are immediately surpassed by all Pratyekabuddhas and Śrāvakas.”
At that time, Mãn Từ Tử asked Venerable Śāriputra:
For what reason is it said that the mental activity of this Bodhisattva is improper? Śāriputra replied:
Because this obstructs the wisdom of Omniscience, causing the aspiration for the wisdom of Omniscience to gradually weaken and become more distant, therefore it is called the Bodhisattva’s improper mental activity. It is like the yogic master who wishes to realize ultimate reality and rejoices in entering the Correct Nature of Freedom from Birth; if greed, hatred, and delusion arise when conditions come together, they cause the aspiration for the state of Arhatship to become obstructed and hindered, gradually weakening and becoming more distant. Therefore, it is called improper mental activity. The Bodhisattva seeking great Bodhi is likewise so: if one gives rise to mental activity corresponding to the Two Vehicles, it obstructs the wisdom of Omniscience and damages the Bodhi mind. Therefore, it is called improper mental activity. If Bodhisattvas have this kind of mental activity, they will immediately be defeated by the followers of the Two Vehicles.
At that time, Mānava? (Mãn Từ Tử) said to Venerable Śāriputra:
If Bodhisattvas give rise to mental activity corresponding to the Two Vehicles and are thereby subdued by the Two Vehicles, then one should know that they do not belong among the Bodhisattva ranks. Why is this? Śāriputra, because a Bodhisattva seeks only the highest state of Enlightenment; if they give rise to mental activity corresponding to the Two Vehicles, it contradicts their original vow and they cannot attain the wisdom of Omniscience. Just as a Stream-enterer still has afflictions manifesting, which contradicts what they seek—whether wisdom or the cutting off [of afflictions]. Because they diligently seek wisdom and cutting off, they are called Stream-enterers. It is not that the manifestation of afflictions itself has the meaning of diligently seeking. Why is this? Śāriputra, because a Stream-enterer seeks both forms of complete understanding: first, the complete understanding of wisdom; second, the complete understanding of cessation.
If afflictions manifest, both of these pursuits are damaged. Therefore, a Stream-enterer should always diligently eliminate afflictions and seek the complete understanding of wisdom. If Bodhisattvas give rise to such mental activity corresponding to the Two Vehicles, it immediately contradicts their original vow of seeking the wisdom of Omniscience. If Bodhisattvas separate themselves from the mind and mental factors that seek the wisdom of Omniscience, then they are not called true Bodhisattvas. Why is this? Śāriputra, because the essential nature of a Bodhisattva is to constantly seek the mind of the wisdom of Omniscience without interruption. If Bodhisattvas abide in the Bodhisattva mind, then evil māras and the Two Vehicles cannot subdue them; rather, they can overcome the evil māras and the Two Vehicles. Just as a skilled archer, standing in the proper stance, cannot be defeated by any enemy but can conquer enemies and be free from fear. A Bodhisattva abiding in the Bodhisattva mind in this way cannot be destroyed by all evil conditions, but instead destroys all the activities of demons.
If they hear teachings proclaiming the Dharma of the Two Vehicles, they think: “I will attain Unsurpassed Bodhi, and I too should proclaim such Dharma to sentient beings, just as today the World-Honored One, the Silent Sage Tathāgata, Worthy One, Perfectly Enlightened One, proclaims teachings corresponding to the Two Vehicles for those of the Pratyekabuddha and Śrāvaka dispositions. In the future, when I become a Buddha, I will also proclaim such teachings for sentient beings like these so that they may attain benefit and happiness.” A Bodhisattva who abides in the Bodhisattva mind in this way, using skillful means, even upon hearing teachings corresponding to the Two Vehicles, is not diminished. This means that although hearing such teachings, they do not develop attachment or defilement toward the Two Vehicles. A Bodhisattva abiding in the Bodhisattva mind in this way is not conquered by the evil māras and the Two Vehicles, but conquers the evil māras and the Two Vehicles. It is like a yogic master who is not attracted by objects because they have completely mastered concentration. Why is this? Because the mind toward objects has been well trained by concentration and has attained freedom. A Bodhisattva abiding in the Bodhisattva mind in this way cannot be subdued by the evil māras and the Two Vehicles. Why is this? Because these Bodhisattvas never separate from the Bodhisattva mind.
At that time, Śāriputra asked Mãn Từ Tử:
Are all Bodhisattvas, whether newly awakened in aspiration, already having attained non-retrogression, or seated upon the Bodhi seat, unable to be conquered?
Mãn Từ Tử replied:
All Bodhisattvas, whether newly awakened in aspiration, already having attained non-retrogression, or seated upon the Bodhi seat, should be known to be unable to be conquered. Why is this? Śāriputra, because these Bodhisattvas, in regard to all evil conditions, cannot be made to abandon their original vows. That is, Bodhisattvas who generate the Bodhisattva aspiration do so toward sentient beings solely with the wish to always bring them benefit. By firmly maintaining these two vows, all evil conditions cannot move them. If Bodhisattvas abide in this mind, evil māras and the Two Vehicles cannot conquer them.
Furthermore, Śāriputra, just as all Tathāgatas, whether newly awakened as Buddhas or already having become Buddhas and abiding for hundreds of thousands of years, never abandon the mind of Omniscience and at all times possess the wisdom of Omniscience, so too are Bodhisattvas. Whether newly awakened in aspiration, already having attained non-retrogression, or seated upon the Bodhi seat, at all times they are oriented toward the wisdom of Omniscience, contemplating and seeking its realization, never temporarily abandoning it.
Śāriputra asked:
If this is so, then how do the stages of Bodhisattvas differ?
Mãn Từ Tử replied:
The minds of the various stages of Bodhisattvas do not differ; only the speed or slowness of becoming a Buddha is not the same. That is, the Bodhisattva mind in the beginning, middle, and later stages all seeks Unsurpassed Bodhi and abides in this mind without ever retreating.
Furthermore, Śāriputra, just as an Arhat never retreats from the mind of Arhatship. That is, the undefiled mind is certainly irreversible. Bodhisattvas are likewise: they never lose the mind of great Bodhi.
Furthermore, Śāriputra, what do you think? If the mind of an Arhat were to regress, would that person truly be an Arhat?
Śāriputra replied:
Venerable One, no! If the mind of an Arhat were to regress, one should know that person was one of excessive pride, and certainly had not attained the fruit of Arhatship.
Mãn Từ Tử, Bodhisattvas are the same. If a Bodhisattva’s Bodhi mind regresses, one should know that the person who previously claimed to be a Bodhisattva was not a true Bodhisattva, but one of excessive pride, defiling the assembly of Bodhisattvas, like a snail polluting pure water so that it cannot be drunk.
Śāriputra, indeed, indeed! One should know that such a person has a mind obscured by ignorance, falsely claims to be a Bodhisattva, and in reality has not entered the ranks of true Bodhisattvas, possessing only a false designation. It is like a man who must possess complete male faculties. Someone lacking those faculties may also call himself a man, but it is only a false statement without true meaning. A Bodhisattva who retreats from the Bodhi mind is the same: only a false designation, not a true Bodhisattva. Just as one lacking male faculties is called a hermaphrodite, a Bodhisattva who retreats from the Bodhi mind is called a false Bodhisattva. Therefore, a Bodhisattva in the beginning, middle, and later stages definitely does not retreat from the mind of great Bodhi; if they retreat from this mind, they are not a Bodhisattva.
At that time, Mãn Từ Tử asked Śāriputra:
If Bodhisattvas wish to attain the highest state of Enlightenment, with what should they give rise to corresponding mental activity?
Śāriputra replied:
If Bodhisattvas wish to attain the highest state of Enlightenment, they should generate mental activity corresponding to the wisdom of Omniscience. All practices of a Bodhisattva must abide in such mental activity. If Bodhisattvas abide in this mental activity while practicing generosity, then these Bodhisattvas can dedicate it toward the wisdom of Omniscience. If Bodhisattvas dedicate it toward the wisdom of Omniscience in this way, then these Bodhisattvas preserve the Perfection of Giving. If Bodhisattvas do not dedicate it toward the wisdom of Omniscience, then their practice of generosity cannot be called the Perfection of Giving.
Furthermore, Mãn Từ Tử, if while Bodhisattvas practice generosity, they think: “I give a small portion, or I do not give a small portion. I give this thing, or I do not give this thing. I give to that kind of being, or I do not give to that kind of being,” then these Bodhisattvas, because of such thoughts, obstruct the wisdom of Omniscience. They must pass through a long period of time before attaining the wisdom of Omniscience, and require a long time for the Perfection of Giving to become complete. Therefore, Bodhisattvas who wish that the wisdom of Omniscience not be obstructed, who wish to quickly attain the wisdom of Omniscience, and who wish to make the Perfection of Giving quickly complete, should abandon such discriminating thoughts. They should abandon all discrimination, give all things, and give equally to all beings.
Furthermore, Mãn Từ Tử, if Bodhisattvas wish to attain the highest state of Enlightenment, they should abide in the Perfection of Giving and should abide in this way within the Perfection of Giving. If Bodhisattvas, in the morning of a single day, take various excellent foods and give them to as many sentient beings as the sands of the Ganges River, and after giving, again give excellent garments and pure gold; at midday, they again use various excellent foods to give to as many sentient beings as the sands of the Ganges River, and after giving, again give excellent garments and pure gold; in the afternoon, they again take various excellent foods and give them to as many sentient beings as the sands of the Ganges River, and after giving, again give excellent garments and pure gold; and during the three periods of the night they do the same. If they practice such giving throughout countless great eons without interruption, and after making such offerings do not dedicate them toward seeking the wisdom of Omniscience, then although it is called giving, it is not the Perfection of Giving. If they dedicate it toward seeking the wisdom of Omniscience, then it is called the Perfection of Giving.
This means that after giving, they do not give rise to discriminating thoughts; according to the amount given, they generate a vast mind, and through sentient beings they give everything. When this Bodhisattva practices generosity, although they do not literally give away many things in order to give everything, they accomplish the Perfection of Giving. Why is this? Because they practice the Perfection of Giving in order to attain immeasurable Buddha qualities. If, while giving, the mind has limitations, one certainly cannot attain immeasurable Buddha qualities. If the minds of Bodhisattvas have limitations while practicing generosity, these Bodhisattvas certainly cannot attain the wisdom of Omniscience and definitely cannot perfect the Perfection of Giving. Therefore, Bodhisattvas who wish to attain the immeasurable wisdom of Omniscience should generate a limitless mind while practicing generosity. If Bodhisattvas have a limited mind while practicing generosity, then these Bodhisattvas still preserve stinginess and are unwilling to abandon it; they cannot protect the wisdom of Omniscience. Contradicting this characteristic, how could they attain the wisdom of Omniscience and perfect the Perfection of Giving?
Furthermore, Mān Từ Tử, when these Bodhisattvas wish to practice giving, they should arouse this thought: “Before I have attained the unsurpassed perfect enlightenment, I should cultivate limitless generosity. Toward sentient beings, I should practice the giving of material resources. After attaining the unsurpassed perfect enlightenment, toward sentient beings I must practice the giving of Dharma.” This means that before attaining the unsurpassed perfect enlightenment, toward sentient beings they should give wealth and possessions, causing them to be free from poverty and suffering and to attain worldly happiness. After attaining the unsurpassed perfect enlightenment, toward sentient beings they must give the true Dharma, causing them to be free from afflictions and to attain supramundane happiness.
It is like a person who serves a king: at first, he receives clothing and sustenance for maintaining his wife and children; later, after gaining the king’s favor, he receives abundant wealth and jewels. He himself and his wife and children all enjoy prosperity, security, and happiness. The Bodhisattva who seeks to attain the unsurpassed perfect enlightenment is likewise so. Having cultivated more than one hundred thousand difficult practices requiring hardship, at first he uses wealth and possessions to give to sentient beings so that they are freed from worldly poverty. Later, after attaining the unsurpassed perfect enlightenment, he uses the uncontaminated Dharma to teach and discipline sentient beings, enabling them to escape all the sufferings of birth and death.
Furthermore, Mān Từ Tử, just as more than one hundred thousand sentient beings diligently serve a prince day and night, at that time the prince provides them with clothing, food, bedding, and other necessities. After ascending the throne and becoming king, according to their former merits, abilities, and responsibilities, he grants them high authority and rank: some become overseers of enterprises, some governors of mountains and rivers, some rulers of great cities, some administrators of wealth, some leaders of villages, and some commanders of armies.
The Bodhisattva who seeks omniscient wisdom is likewise so. Before attaining the unsurpassed perfect enlightenment, he first gives wealth and possessions to sentient beings. After attaining the unsurpassed perfect enlightenment, according to the differing understandings of sentient beings, he uses the unsurpassed teachings to instruct and discipline them, causing them to abide in the fruit of Arhatship, the fruit of Non-returning, the fruit of Once-returning, the fruit of Stream-entry, the ten wholesome paths, or the supreme stages of Bodhisattvas.
Furthermore, Mān Từ Tử, these Bodhisattvas seek great Bodhi and practice the conduct of Bodhisattvas. Before attaining the unsurpassed perfect enlightenment, they bring great benefit to sentient beings. When they attain the unsurpassed perfect enlightenment, they likewise bring great benefit to sentient beings after Nirvana and also bring great benefit to immeasurable and boundless sentient beings. It is like a prince who, before succeeding to the throne, brings great benefit to sentient beings. If he succeeds to the throne, he also brings great benefit to sentient beings. After his passing away, he also brings great benefit to sentient beings.
Furthermore, Mān Từ Tử, just as a person who serves a king diligently and properly, after a long period of time, has his salary and rewards continually increase, so too does the Bodhisattva who seeks omniscient wisdom. Through proper diligence over a long period of time, his merits and virtues gradually increase and grow.
Furthermore, Mān Từ Tử, when these Bodhisattvas have not yet attained the unsurpassed perfect enlightenment, they give wealth and possessions to sentient beings. This means that they use various kinds of clothing, food, bedding, medicine, and other material goods, skillfully protecting and benefiting sentient beings. When they attain the unsurpassed perfect enlightenment, they use the true Dharma to protect sentient beings. This means that they use such teachings as the Perfection of Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, Prajñāpāramitā, and countless, boundless other Buddha-dharmas to protect and benefit them. Or they use such teachings as the Foundations of Mindfulness, Right Efforts, Bases of Supernatural Power, Faculties, Powers, Factors of Enlightenment, Paths, and countless, boundless other Buddha-dharmas to protect and benefit them. Or they use the meritorious practices of giving, the meritorious practices of maintaining precepts, the meritorious practices of cultivation, and countless, boundless wholesome worldly teachings to protect and benefit them.
After entering Nirvana, they also bring great benefit to immeasurable and boundless sentient beings. This means that they make offerings to the Buddha’s relics. Or regarding the unsurpassed true Dharma of the Tathāgata, they uphold it, recite it, and practice it according to what has been taught, thereby gaining vast and boundless benefits. This means attaining happiness in the realms of gods and humans, or entering Nirvana, or attaining the great Bodhi of ultimate happiness.
At that time, Mān Từ Tử said to Śāriputra: “Indeed, indeed! It is exactly as you have said. What the Venerable One has taught is in accordance with the meaning. Therefore, the Tathāgata, Worthy One, Perfectly Enlightened One, declared that the Venerable One is foremost in wisdom and eloquence among the Śrāvakas.”
Furthermore, Śāriputra, it is like pure gold that always greatly benefits sentient beings. Whether it has not yet been extracted from ore, or after it has been extracted, or after it has been made into various ornaments, or after it is sold or exchanged to obtain other objects, it benefits immeasurable and boundless sentient beings. According to how they use it, it brings great benefit.
Likewise, the Bodhisattva who cultivates the Bodhisattva practices, before attaining the unsurpassed perfect enlightenment, brings great benefit to sentient beings. This means that through material and Dharma giving, according to their suitability, he uses skillful means to protect and benefit them. When he attains the unsurpassed perfect enlightenment, he turns the wondrous Dharma wheel and brings great benefit. This means proclaiming that the form aggregate is permanent, impermanent, and so forth, and cannot be grasped. He proclaims that the feeling, perception, formations, and consciousness aggregates are permanent, impermanent, and so forth, and cannot be grasped.
He proclaims that the eye sphere is permanent, impermanent, and so forth, and cannot be grasped. He proclaims that the ear, nose, tongue, body, and mind spheres are permanent, impermanent, and so forth, and cannot be grasped. He proclaims that the form sphere is permanent, impermanent, and so forth, and cannot be grasped. He proclaims that the sound, smell, taste, touch, and Dharma spheres are permanent, impermanent, and so forth, and cannot be grasped.
He proclaims that the eye element is permanent, impermanent, and so forth, and cannot be grasped. He proclaims that the ear, nose, tongue, body, and mind elements are permanent, impermanent, and so forth, and cannot be grasped. He proclaims that the form element is permanent, impermanent, and so forth, and cannot be grasped. He proclaims that the sound, smell, taste, touch, and Dharma elements are permanent, impermanent, and so forth, and cannot be grasped.
He proclaims that the eye consciousness element is permanent, impermanent, and so forth, and cannot be grasped. He proclaims that the ear, nose, tongue, body, and mind consciousness elements are permanent, impermanent, and so forth, and cannot be grasped. He proclaims that eye contact is permanent, impermanent, and so forth, and cannot be grasped. He proclaims that ear, nose, tongue, body, and mind contact are permanent, impermanent, and so forth, and cannot be grasped.
He proclaims that the feelings arising dependent upon eye contact as condition are permanent, impermanent, and so forth, and cannot be grasped. He proclaims that the feelings arising dependent upon ear, nose, tongue, body, and mind contact as condition are permanent, impermanent, and so forth, and cannot be grasped.
He proclaims that the earth element is permanent, impermanent, and so forth, and cannot be grasped. He proclaims that the water, fire, wind, space, and consciousness elements are permanent, impermanent, and so forth, and cannot be grasped.
He proclaims that causes and conditions are permanent, impermanent, and so forth, and cannot be grasped. He proclaims that equal and uninterrupted conditions, objective conditions, and dominant conditions are permanent, impermanent, and so forth, and cannot be grasped.
He proclaims that ignorance is permanent, impermanent, and so forth, and cannot be grasped. He proclaims that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death are permanent, impermanent, and so forth, and cannot be grasped.
He proclaims that the self is permanent, impermanent, and so forth, and cannot be grasped. He proclaims that sentient beings, persons who are born, persons who live, persons who nourish, persons who act, persons who experience, persons who know, and persons who see are permanent, impermanent, and so forth, and cannot be grasped.
He proclaims that the Desire Realm is permanent, impermanent, and so forth, and cannot be grasped. He proclaims that the Form Realm and Formless Realm are permanent, impermanent, and so forth, and cannot be grasped.
By proclaiming such Dharma teachings, he greatly benefits sentient beings. After entering Nirvana, the true Dharma, the semblance Dharma, and the relics also greatly benefit sentient beings. Śrāvakas and Pratyekabuddhas do not have such activities. Therefore, the great Bodhisattvas who cultivate the Bodhisattva practices always greatly benefit sentient beings. For this reason, it is said that among those two vehicles, the Bodhisattvas are the foremost, the superior, the honored, the highest, the wondrous, the exceedingly wondrous, the supreme, and without anything above them.
At that time, the Buddha said to Ānanda:
“You should uphold what Śāriputra has taught. The great Bodhisattvas wear the armor of great vows, proceed toward great Bodhi, possess superior skillful means and elevated aspirations, and cultivate the Perfection of Giving by relinquishing things, relinquishing wealth and possessions, without defilement and without attachment.”
When the World-Honored One had taught this sutra, the venerable Śāriputra, the venerable Mān Từ Tử, the venerable Ānanda, and the assembly of Śrāvakas, the assembly of Bodhisattvas, together with the world, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans, and all the great assembly, having heard the Buddha’s teaching, all generated great faith and joy and received, upheld, and practiced it.