THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 587
Chapter on the Perfection of Pure Precepts (4)
Furthermore, Mānava Pūrṇa, there are two Bodhisattvas who have both attained the unsurpassed state of Enlightenment. The first Bodhisattva possesses skillful means and therefore quickly attains the unsurpassed state of Enlightenment. The second Bodhisattva does not possess skillful means and therefore slowly attains the unsurpassed state of Enlightenment. Long-lived One, you should know that it is preferable to be a Bodhisattva who slowly attains the unsurpassed state of Enlightenment rather than falling into the level of a Śrāvaka or a Pratyekabuddha.
If Bodhisattvas seek to quickly attain the unsurpassed state of Enlightenment, then it should be understood that there are two possible situations here: first, if they do not possess perfect skillful means and immediately realize ultimate reality, they will fall into the Two Vehicles; second, if they possess perfect skillful means and quickly attain the unsurpassed state of Enlightenment, it is like a house on fire containing many precious jewels, and someone wishes to enter that house to take the jewels.
At that time, there are two things that can happen to that person: first, if they lack perfect skillful means, they will die inside the burning house; second, if they possess perfect skillful means, they will take the precious object and come out.
Bodhisattvas who seek to quickly attain the unsurpassed state of Enlightenment are likewise. You should know that there are two things that can happen here: first, if they lack perfect skillful means and immediately realize ultimate reality, they will fall into the Two Vehicles, like dying in a burning house; second, if they possess perfect skillful means and quickly attain the unsurpassed state of Enlightenment, it is like a person carrying the precious object out.
Therefore, one should know that it is preferable to be a Bodhisattva who slowly attains the unsurpassed state of Enlightenment, rather than seeking quick attainment and falling into the Two Vehicles.
At that time, Mānava Pūrṇa immediately asked the Venerable Śāriputra:
“Quickly realizing ultimate reality is not the perfect skillful means of a Bodhisattva. Why? Because falling into the Two Vehicles is not the corresponding result of perfect skillful means, but rather the corresponding result of lacking perfect skillful means. Therefore, one loses the aspiration for great Bodhi. A Bodhisattva seeks great Bodhi and the benefit of sentient beings, not ultimate reality; therefore, realizing ultimate reality is not a perfect result.”
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I practice generosity, while other Bodhisattvas cannot do so,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated, and it cannot be called the Perfection of Generosity.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I uphold the precepts, while other Bodhisattvas do not uphold them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated, and it cannot be called the Perfection of Pure Precepts.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate patience, while other Bodhisattvas do not cultivate it,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated, and it cannot be called the Perfection of Patience.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate diligence, while other Bodhisattvas do not,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated, and it cannot be called the Perfection of Diligence.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate meditation, while other Bodhisattvas do not,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. It cannot be called the Perfection of Meditative Absorption.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate wisdom, while other Bodhisattvas do not,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. It cannot be called the Perfection of Prajñā.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I practice the emptiness of internal phenomena, while other Bodhisattvas do not practice it,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They cannot practice the emptiness of internal phenomena to perfection.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I practice the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness that cannot be grasped, the emptiness of no nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness, while other Bodhisattvas do not practice them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not fully practice the emptiness of external phenomena up to the emptiness of the self-nature of emptiness.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I contemplate ignorance, while other Bodhisattvas do not contemplate it,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not fully contemplate ignorance.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, and death, while other Bodhisattvas do not contemplate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not fully contemplate formations through aging and death.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I contemplate the Noble Truth of suffering, while other Bodhisattvas do not contemplate it,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not fully contemplate the Noble Truth of suffering.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I contemplate the Noble Truths of origin, cessation, and the path, while other Bodhisattvas do not contemplate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not fully contemplate the Noble Truths of origin, cessation, and the path.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the four meditative absorptions, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the four meditative absorptions.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the four immeasurables and the four formless absorptions, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the four immeasurables and the four formless absorptions.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the four foundations of mindfulness, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the four foundations of mindfulness.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of Enlightenment, and the eightfold Noble Path, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the four right efforts up to the eightfold Noble Path.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the liberation method of emptiness, while other Bodhisattvas do not cultivate it,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the liberation method of emptiness.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the liberation methods of signlessness and wishlessness, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the liberation methods of signlessness and wishlessness.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the eight liberations, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the eight liberations.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the eight spheres of mastery, the nine successive concentrations, and the ten universal bases, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the eight spheres of mastery, the nine successive concentrations, and the ten universal bases.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the wisdom of the stage of pure contemplation, while other Bodhisattvas do not cultivate it,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the wisdom of the stage of pure contemplation.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the wisdom of the stage of lineage, the stage of the eighth person, the stage of possessing insight, the stage of being diminished, the stage of freedom from desire, the stage of having completed practice, the stage of the Pratyekabuddha, the stage of the Bodhisattva, and the stage of the Tathāgata, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the wisdom of the stage of lineage up to the stage of the Tathāgata.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the stage of Supreme Joy, while other Bodhisattvas do not cultivate it,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the stage of Supreme Joy.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the stage of Free from Defilement, the stage of Radiant Light, the stage of Flaming Wisdom, the stage of Extremely Difficult to Overcome, the stage of Presence, the stage of Far-Reaching Practice, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the stage of Free from Defilement up to the stage of Dharma Cloud.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate all dhāraṇī methods, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of all dhāraṇī methods.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate all samādhi methods, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of all samādhi methods.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the five types of eyes, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the five types of eyes.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the six supernatural powers, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the six supernatural powers.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the ten powers of the Tathāgata, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the ten powers of the Tathāgata.
Furthermore, Mānava Pūrṇa, if Bodhisattvas think: “I cultivate the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unshared Buddha qualities, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because they practice incorrectly, their precepts become deficient and violated. They do not perfect the cultivation of the four fearlessnesses up to the eighteen unshared Buddha qualities.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “I cultivate the thirty-two marks, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated. They do not perfectly cultivate the thirty-two marks.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “I cultivate the eighty excellent qualities, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated. They do not perfectly cultivate the eighty excellent qualities.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “I cultivate the Dharma of not forgetting, while other Bodhisattvas do not cultivate it,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated. They do not perfectly cultivate the Dharma of not forgetting.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “I cultivate the nature of always relinquishing, while other Bodhisattvas do not cultivate it,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated. They do not perfectly cultivate the nature of always relinquishing.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “I cultivate omniscient wisdom, while other Bodhisattvas do not cultivate it,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated. They do not perfectly cultivate omniscient wisdom.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “I cultivate path-aspect wisdom and all-aspect wisdom, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated. They do not perfectly cultivate path-aspect wisdom and all-aspect wisdom.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “I cultivate all the practices of a Great Bodhisattva, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated. They do not perfectly cultivate all the practices of a Great Bodhisattva.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “I cultivate the supreme unsurpassed enlightenment of all Buddhas, while other Bodhisattvas do not cultivate it,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated. They do not perfectly cultivate the supreme unsurpassed enlightenment of all Buddhas.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “I adorn and purify Buddha lands, while other Bodhisattvas do not,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated. They do not perfectly accomplish the adornment and purification of Buddha lands.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “I bring about the accomplishment of sentient beings, while other Bodhisattvas do not cultivate this,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated; they do not perfectly accomplish bringing about the accomplishment of sentient beings.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “I rejoice in the merits and virtues of others,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated; they do not perfectly accomplish rejoicing in the merits and virtues of others.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “I dedicate [my merits] toward omniscient wisdom, while other Bodhisattvas do not,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated; they do not perfectly accomplish dedication toward omniscient wisdom.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “By giving one meal as alms, I attain greater merit than another Bodhisattva who, throughout countless great kalpas as numerous as the sands of the Ganges, renounces the position of a wheel-turning king and gives excellent food and drink, thereby attaining all merits,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated; they do not perfectly practice generosity.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “By single-mindedly cultivating virtues, I surpass another Bodhisattva who dwells for countless great kalpas, cultivating virtues,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated; they do not perfectly cultivate virtues.
Furthermore, Mañjuśrī, if the Bodhisattvas think: “I cultivate skillful means, while other Bodhisattvas do not cultivate them,” then these Bodhisattvas are practicing incorrectly. Because their practice is incorrect, their precepts become deficient and violated; they do not perfectly cultivate skillful means.
Venerable One, you should know that if Bodhisattvas cultivate virtues through perfect skillful means, yet give rise to such thoughts, then you should know that they do not possess perfect skillful means. Why? Mañjuśrī, because Bodhisattvas should not wish to surpass other Bodhisattvas. Bodhisattvas should not despise other Bodhisattvas. Bodhisattvas should not defeat other Bodhisattvas. Toward other Bodhisattvas, Bodhisattvas should make offerings and show respect, just as they would make offerings and show respect to the Tathāgata.
At that time, Mañjuśrī asked Śāriputra:
“Should Bodhisattvas only respect Bodhisattvas, or should they also respect other sentient beings?”
Śāriputra replied:
“Bodhisattvas should respect all sentient beings. That is, just as Bodhisattvas respect the Tathāgata, so should they respect other Bodhisattvas. Just as they respect Bodhisattvas, they should also respect sentient beings, with no difference in their minds. Why? Mañjuśrī, because toward sentient beings, the minds of Bodhisattvas should be humble, should be greatly respectful, and should grant them freedom; therefore, they should be free from arrogance. Thus, toward all sentient beings, Bodhisattvas should have a mind of great respect, just as they respect Buddhas and Bodhisattvas. Bodhisattvas should think:
‘When I attain the supreme unsurpassed enlightenment, I must teach the profound true Dharma to sentient beings, causing them to eliminate afflictions and enter Nirvāṇa, or attain ultimate blissful Bodhi, or become liberated from the evil destinies.’
Furthermore, Mañjuśrī, in this way Bodhisattvas toward sentient beings should give rise to a mind of loving-kindness and compassion, and toward sentient beings their minds should be free from arrogance. They should think:
‘I should cultivate skillful means so that all sentient beings may attain the supreme and foremost nature. Why? Because the foremost nature is called Buddha-nature. I should use skillful means so that all sentient beings may become Buddhas.’
Thus, Bodhisattvas toward sentient beings all give rise to loving-kindness and compassion, wishing that all sentient beings may attain the position of Dharma King. This position of Dharma King is supreme and most honored; with regard to Dharma, sentient beings attain complete freedom. Therefore, Great Bodhisattvas must universally respect all sentient beings. They extend loving-kindness everywhere without a single gap, because the Dharma body of the Tathāgata pervades all places.
Mañjuśrī asked the Venerable Śāriputra:
“Why do Bodhisattvas think: ‘I must respect all sentient beings; after I attain the supreme unsurpassed enlightenment, I will teach and transmit [the Dharma] to all sentient beings so that they attain the supreme and foremost nature, so that all may dwell in the position of Dharma King’?”
It is like a magician or the magician’s disciple, who, at a crossroads, conjures a great king and four kinds of powerful armies that are difficult to defeat. This illusory king does not think: “I possess four kinds of heroic armies with unmatched power.” The four kinds of illusory armies also do not think: “All of us belong to the great king’s command, and the great king may control us as he wishes.” Why, Śāriputra? Because within all of this, neither the king nor the armies truly exist; they completely lack inherent nature and do not belong to anything truly existing with inherent nature. It is just as the World-Honored One taught that all phenomena are like illusions. All sentient beings are likewise like illusions. Therefore, who respects whom? Who can cause whom to attain the foremost nature and dwell in the position of Dharma King, and what Dharma can be taught?
Śāriputra replied:
“Indeed, indeed! Sentient beings and all phenomena are like illusions. You should know that here the illusory Bodhisattva respects all illusory sentient beings, and by means of perfect skillful means teaches and transmits [the Dharma], causing them to attain the illusory supreme and foremost Buddha-nature and dwell in the position of Dharma King, teaching illusory Dharma.
Although Bodhisattvas think in this way, within this there is completely no attachment. If Bodhisattvas, regarding phenomena, still have even the slightest perception, then these Bodhisattvas are not practicing Prajñāpāramitā. When Bodhisattvas, regarding phenomena, have absolutely no perception, then these Bodhisattvas have not departed from Prajñāpāramitā.
Bodhisattvas, using such perfect skillful means, although they practice the Pāramitā of Diligence and teach sentient beings so that they become Buddhas, have absolutely no perception regarding phenomena. That is, they do not see that there truly exists even the slightest nature of phenomena that can cause another to attain the foremost nature. They also do not see that there truly exists even the slightest nature of phenomena that can cause another to dwell in the position of Dharma King.
Although there is no perception, they do not regress. You should know that Bodhisattvas put on the armor and wear the helmet of diligence, yet have absolutely no attachment. That is, Bodhisattvas know that the position of Dharma King is merely like an illusion and completely does not truly exist, yet they still diligently seek it without regression. Although they diligently strive to seek Buddhahood, they have absolutely no perception regarding phenomena. Although they have no perception, they do not regress.
Such Bodhisattvas, although they know that gods, humans, asuras, and others are all subject to decay, have no thought of decay toward them, because they realize that all kinds [of beings] are like illusions. Bodhisattvas, using such skillful means, seek the supreme unsurpassed enlightenment and wish to teach the tranquil Dharma to sentient beings. That is, although they proclaim the names, phrases, letters, meanings, and methods of all Dharma natures, the intrinsic nature of phenomena is completely inexpressible.
Furthermore, Mañjuśrī, the nature of all phenomena cannot be displayed and cannot be proclaimed. When Bodhisattvas attain great Bodhi, although they teach sentient beings the nature of phenomena, they think:
‘I have no attainment whatsoever with regard to enlightenment. I also constantly do not proclaim Dharma for sentient beings as something that truly exists. Although I attain the supreme unsurpassed enlightenment, this enlightenment in truth cannot be attained. Although I proclaim the nature of all phenomena, the nature of phenomena in truth cannot be taught. The teacher and the Dharma taught completely lack inherent nature. The one who realizes and the Dharma realized also cannot be attained.’
Therefore, the assembly of Great Bodhisattvas who seek the supreme unsurpassed enlightenment should not cling to phenomena. Although they do not cling, they do not regress. Because they do not regress, their minds are not submerged. Because their minds are not submerged, they maintain diligence. This is called the Pāramitā of Diligence.
They further use the Pāramitā of Diligence to dedicate [their merits] toward seeking the perfection of omniscient wisdom and the Pāramitā of Pure Discipline. Again, they use the Pāramitā of Pure Discipline to dedicate [their merits] toward seeking omniscient wisdom, causing this Pāramitā of Pure Discipline to become more excellent, more supreme, more radiant, and more pure. Bodhisattvas who cultivate the Pāramitā of Pure Discipline in this way quickly attain the perfection of superior, excellent, radiant, and pure qualities, all because Bodhisattvas dedicate [their merits] toward seeking omniscient wisdom.”
At that time, Mañjuśrī immediately asked the Venerable Śāriputra:
“If all phenomena are like illusions and completely do not truly exist, then how can the Bodhisattva’s dedication toward seeking omniscient wisdom be established?”
Śāriputra replied:
If all phenomena possessed even a tiny portion of true existence and were not like illusions, then bodhisattvas would be completely unable to dedicate themselves toward attaining the wisdom of omniscience. Because all phenomena do not possess even the slightest portion of true existence and are entirely like magical illusions, bodhisattvas therefore dedicate themselves toward attaining the wisdom of omniscience. Thus, the bodhisattva’s acceptance, diligence without weariness in dedicating themselves toward attaining the wisdom of omniscience, and lack of aversion all arise from clearly understanding that phenomena are not real, but are like illusions and magical transformations; therefore, there is acceptance. You should know that this is the Bodhisattva’s Perfection of Vigor.
Pūrṇa Maitrāyaṇīputra asked:
Such a bodhisattva possesses acceptance and therefore diligently dedicates themselves toward attaining the wisdom of omniscience without weariness. Through what kind of dharma is this action called acceptance the perfection of vigor, and how should one cultivate according to such acceptance?
Śāriputra replied:
Acceptance is the activity of skillful means. A bodhisattva only needs to rely upon skillful means and know that all phenomena are like magical illusions. A bodhisattva abiding in skillful means does not fear the emptiness of phenomena and does not fall into ultimate reality. It is like a person standing on the peak of a high mountain, holding a large, light, and sturdy umbrella with both hands, climbing upward toward the summit, standing on tiptoe and stretching out the neck while looking down at a deep and dangerous pit. Because of the umbrella being opened and supported by the force of the wind, although reaching a dangerous place, the person does not fall down. The bodhisattva is the same: by using skillful means and relying on the protective power of great compassion and Prajñā, although contemplating that phenomena are truly like illusions, displaying falsity, and being empty and quiescent in their inherent nature, the mind does not become lowly or fearful, and one does not enter into ultimate reality.
Why is this so? Pūrṇa Maitrāyaṇīputra, because these bodhisattvas use skillful means and, relying on the protective power of great compassion and Prajñā, do not fear the emptiness of phenomena and do not realize ultimate reality. They are like someone firmly holding an umbrella while looking down from a height into a deep pit, without fear of falling. In this way, the assembly of great bodhisattvas wears armor and puts on a firm helmet, preserving skillful means as the foundation for attaining the complete perfection of the first supreme Pure Conduct Perfection. Although seeking the unsurpassed state of Enlightenment, they do not perceive any dharma that has been realized or is being realized. You should know that this is the Bodhisattva’s Pure Conduct Perfection. All of this is due to the protection of skillful means, through which they reach the unsurpassed state of Enlightenment. Such protection by the bodhisattva’s skillful means is never separated from the practice of the six perfections. Because these bodhisattvas do not separate from the practice of the six perfections, they gradually draw near the wisdom of omniscience and surpass all hearers and solitary realizers. Why is this so? Pūrṇa Maitrāyaṇīputra, because these bodhisattvas wholeheartedly seek the wisdom of omniscience just as one seeks a priceless treasure.
Furthermore, Pūrṇa Maitrāyaṇīputra, it is like two people who use great means and enter a deep mountain cave searching for a priceless treasure. After the two people enter, before long they see gold, silver, and other treasures of lesser value on both sides. Neither of them takes them. Proceeding gradually forward, they again see many treasures of greater value on both sides. One person sees them, becomes greedy, carries them away, and returns home. The other person sees them but does not take them, continuing farther forward until reaching a beautiful place where he obtains a priceless treasure, freely bringing it back and gaining great benefit. The bodhisattva using great means is likewise: seeking to realize the unsurpassed state of Enlightenment, wishing to bring great benefit to sentient beings, and entering into the Buddha’s teachings. In summary, there are two kinds:
First, there are bodhisattvas who lack skillful means. Although they hear worldly wholesome dharmas, their minds do not become attached or defiled. However, when they hear the virtues of the Two Vehicles, their minds immediately become delighted. Because of this delight, they diligently preserve and practice them, abandoning the pursuit of the wisdom of omniscience and losing the aspiration for unsurpassed Enlightenment. They are like a person who first sees a treasure of little value; although not attached to it, when seeing a treasure of greater value, they become greedy and attached, take it away, and lose the priceless treasure.
Second, there are bodhisattvas who possess skillful means. When they hear worldly wholesome dharmas, their minds do not become greedy or attached. Later, when they hear the virtues of the Two Vehicles, they also do not become delighted. Because they are not delighted, they do not contemplate them. Because they do not contemplate them, they do not cultivate them. Having not cultivated them, they become weary of those means. Why? Because these bodhisattvas know that worldly wholesome dharmas have many faults, do not completely benefit themselves or others, and obstruct the pursuit of the wisdom of omniscience. The wholesome roots and virtues of hearers and solitary realizers, although they transcend the world, only benefit themselves and do not benefit all sentient beings; they also obstruct the pursuit of the wisdom of omniscience. Therefore, they do not become delighted and do not contemplate them. They do not wish to cultivate those wholesome roots.
Therefore, they surpass those of the Two Vehicles. They diligently seek the unsurpassed state of Enlightenment and gradually attain the wisdom of omniscience. They are like a person who, after seeing treasures of little value and great value, is not attached to either. Continuing inward, they arrive at a beautiful place, obtain a priceless treasure, freely bring it back, and greatly benefit sentient beings.
In this way, the bodhisattva using skillful means does not become attached or defiled by worldly wholesome dharmas. Regarding the teachings of the Two Vehicles, they also do not become delighted. Through this, they gradually approach great Bodhi, cultivate more than hundreds of thousands of difficult practices, make offerings and pay respects to countless Tathāgatas, bring sentient beings to accomplishment, adorn and purify Buddha-fields, perfect the wisdom of omniscience, and bring benefit and happiness to immeasurable sentient beings. This is like the priceless treasure that brings great benefit.
Thus, the bodhisattva using skillful means, although hearing the virtues of the Two Vehicles, understands that they are not ultimate. Although realizing them, they become greatly weary of them. Although greatly weary, they skillfully use those means to benefit sentient beings, causing them to cultivate well and enter Nirvāṇa. Thus, the bodhisattva using skillful means does not preserve the virtues of the Two Vehicles, but diligently cultivates the bodhisattva practices, realizes the unsurpassed state of Enlightenment, and brings benefit and happiness to sentient beings.
At that time, Pūrṇa Maitrāyaṇīputra asked Śāriputra:
If bodhisattvas abide in the irreversible stage, regarding which practices should they not become attached to their taste of enjoyment?
Śāriputra replied:
They should not become attached to the taste of enjoyment of the six perfections. Why? Pūrṇa Maitrāyaṇīputra, if they become attached to the taste of enjoyment of the Perfection of Giving, Pure Conduct, Patience, Vigor, Meditative Concentration, or Prajñā, then the mind becomes defiled, they do not truly benefit sentient beings, and they also do not adorn and purify Buddha-fields. Because of this, they must pass through a long period of time before attaining the unsurpassed state of Enlightenment. Therefore, that bodhisattva should think:
“Although I must diligently and courageously cultivate the six perfections without allowing even a moment of interruption, like saving a fire burning on my head, I should not become attached to the taste of enjoyment within them.”
Furthermore, Pūrṇa Maitrāyaṇīputra, those bodhisattvas should not become attached to the taste of enjoyment in meditations on emptiness. Why? Pūrṇa Maitrāyaṇīputra, if they become attached to the taste of enjoyment in profound contemplation of emptiness—inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, dispersed emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness—then the mind becomes defiled, they do not truly benefit sentient beings, and they also do not adorn and purify Buddha-fields. Because of this, they must pass through many kalpas before attaining the unsurpassed state of Enlightenment. Therefore, that bodhisattva should think:
“Although I must diligently and courageously cultivate such contemplations of emptiness without allowing time to be interrupted, like saving a fire burning on my head, I should not become attached to the taste of enjoyment within them.”
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of the contemplations of suchness of the Dharma. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of deeply contemplating suchness of the Dharma, the Dharma realm, the Dharma nature, the nature of non-delusion, the unchanging nature, the nature of equality, the nature free from arising, the Dharma of concentration, the Dharma of abiding, ultimate reality, the realm of space, and the inconceivable realm, then their minds will become defiled, they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify the Buddha realms. Because of this, they must pass through many kalpas before they can attain the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I must diligently and courageously cultivate such contemplations of suchness, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to its taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of the contemplations of dependent origination. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of deeply contemplating ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions existence, existence conditions birth, birth conditions aging and death; when ignorance ceases, formations cease, and so forth until birth ceases and aging and death cease, then their minds will become defiled, they will not truly benefit and bring happiness to sentient beings, and they will not adorn and purify the Buddha realms. Because of this, they must pass through many kalpas before they can attain the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I must diligently and courageously cultivate such contemplations of dependent origination, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to its taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of contemplating the Noble Truths. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of contemplating the Noble Truths of suffering, origination, cessation, and the path, then their minds will become defiled, they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify the Buddha realms. Because of this, they must pass through many kalpas before they can attain the supreme enlightenment they seek. Therefore, that Bodhisattva should think: Although I must diligently and courageously cultivate such contemplations of the Noble Truths, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to its taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of the factors of enlightenment. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path, then their minds will become defiled and they will not truly benefit and bring peace and happiness to sentient beings. They also will not adorn and purify the Buddha realms. Because of this, they must pass through many kalpas before attaining the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I must diligently and courageously cultivate such factors of enlightenment, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to its taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of the three liberation gates. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of the liberation gates of Emptiness, Signlessness, and Wishlessness, then their minds will become defiled, they will not truly benefit and bring peace and happiness to sentient beings. They also will not adorn and purify the Buddha realms. Because of this, they must pass through many kalpas before attaining the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I must diligently and courageously cultivate these three liberation gates, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to their taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of the dhāraṇī teachings and all methods of samādhi. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of all dhāraṇī teachings and all methods of samādhi, then their minds will become defiled, they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify the Buddha realms. Because of this, they must pass through many kalpas before attaining the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I must diligently and courageously cultivate all dhāraṇī teachings and all methods of samādhi, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to their taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of the Immeasurables, Meditative Absorptions, … up to Liberation. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of the Immeasurables, Meditative Absorptions, … up to Liberation, then their minds will become defiled, they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify the Buddha realms. Because of this, they must pass through many kalpas before attaining the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I diligently and courageously cultivate the Immeasurables, Meditative Absorptions, … up to Liberation, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to its taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of the Superior States, the All-encompassing Bases, and the nine successive concentrations. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of the Superior States, the All-encompassing Bases, and the nine successive concentrations, then their minds will become defiled, they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify the Buddha realms. Because of this, they must pass through many kalpas before attaining the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I diligently and courageously cultivate the Superior States, the All-encompassing Bases, and the nine successive concentrations, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to their taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of cultivating the stages of wisdom. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of cultivating the stages of wisdom, then their minds will become defiled, they will not truly benefit and bring peace and happiness to sentient beings. They also will not adorn and purify the Buddha realms. Therefore, they must pass through many kalpas before attaining the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I diligently and courageously cultivate the stages of wisdom, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to their taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of the five kinds of eyes and the six supernatural powers. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of the five kinds of eyes and the six supernatural powers, then their minds will become defiled, they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify the Buddha realms. Therefore, they must pass through many kalpas before attaining the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I diligently and courageously cultivate the five kinds of eyes and the six supernatural powers, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to their taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of the ten powers of the Tathāgata, the four fearlessnesses, and the four unobstructed knowledges. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of the ten powers of the Tathāgata, the four fearlessnesses, and the four unobstructed knowledges, then their minds will become defiled, they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify the Buddha realms. Therefore, they must pass through many kalpas before attaining the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I diligently and courageously cultivate the ten powers of the Tathāgata, the four fearlessnesses, and the four unobstructed knowledges, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to their taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of great Loving-kindness, great Compassion, great Joy, and great Equanimity. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of great Loving-kindness, great Compassion, great Joy, and great Equanimity, then their minds will become defiled, they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify the Buddha realms. Therefore, they must pass through many kalpas before attaining the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I diligently and courageously cultivate great Loving-kindness, great Compassion, great Joy, and great Equanimity, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to their taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of the eighteen unique qualities of a Buddha. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of the eighteen unique qualities of a Buddha, then their minds will become defiled, they will not truly benefit and bring peace and happiness to sentient beings, and they also will not adorn and purify the Buddha realms. Therefore, they must pass through many kalpas before attaining the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I diligently and courageously cultivate the eighteen unique qualities of a Buddha, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to their taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of the qualities of not forgetting and always maintaining equanimity. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of the qualities of not forgetting and always maintaining equanimity, then their minds will become defiled, they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify the Buddha realms. Therefore, they must pass through many kalpas before attaining the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I diligently and courageously cultivate the qualities of not forgetting and always maintaining equanimity, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to their taste.
Furthermore, Pūrṇa Maitrāyanīputra, those Bodhisattvas should not become attached to the taste of all-knowing wisdom, wisdom of the modes of the path, and wisdom of all aspects. Why is that? Pūrṇa Maitrāyanīputra, because if they become attached to the taste of all-knowing wisdom, wisdom of the modes of the path, and wisdom of all aspects, then their minds will become defiled, they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify the Buddha realms. Therefore, they must pass through many kalpas before attaining the supreme enlightenment they seek. Therefore, that Bodhisattva should reflect: Although I diligently and courageously cultivate all-knowing wisdom, wisdom of the modes of the path, and wisdom of all aspects, without allowing any interruption of time, like rescuing a fire burning on my head, yet within this I should not become attached to their taste.
Furthermore, Pūrṇa Maitrāyanīputra, if those Bodhisattvas wish to attain the supreme enlightenment, they should not have such a distinction: “Through my pure Bodhisattva precepts, I will obtain the excellent marks and the secondary characteristics.” If Bodhisattvas have such discriminating thoughts arising, they should be known as those who have violated the Bodhisattva precepts. Therefore, Bodhisattvas should not seek the supreme enlightenment by desiring the excellent marks and secondary characteristics. If a Bodhisattva grasps at and becomes attached to physical marks and excellent features in order to uphold the precepts, one should know this as attachment to pure precepts accompanied by violation. If Bodhisattvas cling to pure precepts accompanied by violation, they will certainly not attain the supreme enlightenment they seek.