The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 313
Daśasāhasrikāprajñāpāramitā
– Chapter 13 - Why they are called Bodhisattva Great Beings –
Source: https://read.84000.co/translation/toh10.html
More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2022/07/toc-400.html
[Note: The two truths are:
T1: conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed / imagined / created by the mind in dependence of its conditioning / karma (in cycle), not completely non-existence;
T2: emptiness of inherent existence, not real existence;
U2T: those two truths, like any other pair of apparent opposites, are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in 'Union' <==> thus empty of inherent existence.
They are tools to help us to get to the 'inconceivable' by refuting what 'Reality as it is' is not:
all extreme views like: existence / dharma / causality / functionality, non-existence / non-dharma / non-causality / non-functionality, both together, neither; difference / manyness / diversity / duality, identity / oneness / sameness / non-duality, both together, neither; permanence / continuity / eternity, impermanence / discontinuity / annihilation, both together, neither; individuality, collectivity, universality, a combination of those, none of those; subjectivity, relation / action / process, objectivity, a combination of those, none of those; the 1st truth alone / dependent origination [T1], the 2nd truth alone / mere-emptiness [T2], both two truths together as if different and in opposition [2T], neither of the two truths as if identical and one [1T,]; 'this', 'non-this', both together, neither – for whatever 'this' is.
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The three spheres: ex.
i. The subject / actor / goer / perceiver / knower / acquirer / owner,
ii. The relation / action / going / perceiving / knowing / acquiring / having
iii. The object / result / destination / perceived / known / acquired / possessions / karma / 5 aggregates / body & speech & mind.
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Generalisations:
Whenever it is possible the comments of each section are expressed into a more global context. So they always cover more than just what is said in the various translations. The goal is to make the Big Picture more evident.
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Note: All comments within (i.e. …) or [...] are from the commentator (me), not the translators.)
[Back to Résumés of chapters 1-41]
13. THE SIX PERFECTIONS – Why are bodhisattvas called 'great beings'?
(i.e. Résumé: Why are bodhisattvas called 'great beings'?
Question: In what sense are bodhisattvas called 'great beings'?
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Answer:
[1] "those beings are armed with great armor,
[2] those beings have set out in a Great Vehicle,
[3] and those beings have mounted on a Great Vehicle.
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[1] Armed with great armor?
That is the armor of the six paramitas.
They practice the six paramitas for the sake of all sentient beings; not for personal gain or liberation.
With attention connected with the knowledge of all aspects, they do not dedicate it to the level of śrāvakas or pratyekabuddhas.
They perceive all dharmas as like illusions, reflection, mirages, dreams, magical tricks: 'There, but not there.' [U2T].
Bodhisattvas standing in each of the six perfections perfect all six perfections.
They do not dwell on their experiences, are not captured by them, and are not reborn under their power.
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[2] Have set out in a Great Vehicle?
Concentrations: They dwell in the four jhanas.
Immeasurables: They dwell having pervaded the ten directions of a world that is vast because of the dharma-constituent and that extends as far as the space element with a vast, inclusive, infinite, non-dual mind endowed with love, compassion, joy & equanimity, without enmity, unrivaled, not harmful, and well cultivated.
Formless absorptions: They attain and dwell in the station of endless space, the station of endless consciousness, the station of nothing-at-all, and the station of neither perception nor non-perception.
When bodhisattvas who practice the six perfections set out into and arise from those concentrations, immeasurables, and formless absorptions, they make those wholesome roots into something shared in common by all beings as well, and they grow them into unsurpassed, perfect, complete awakening.
They attain great stabilization in those.
Preceded by great compassion, they explain and demonstrate, illuminate, reveal, and make clear the concentrations, immeasurables, and formless absorptions to others in order to destroy the afflictions of all beings, properly demonstrating the experience of and faults in them, and the release from them.
They do not provide an opportunity for the production of other thoughts connected with śrāvaka thoughts or with pratyekabuddha thoughts.
Then fully meditating on the thirty-seven dharmas on the side of awakening, fully meditating on the meditative stabilizations on emptiness, signlessness, and wishlessness that are gateways to liberation, and fully meditating on the powers, the fearlessnesses, up to and the eighteen distinct attributes of a buddha.
Bodhisattva great beings stand in those concentrations, immeasurables, and formless absorptions without mixing them up and do not hanker after the śrāvaka level or the pratyekabuddha level, or both of them, but tolerate and accept the knowledge of all aspects.
They practice the six paramitas [T1] by way of not apprehending anything, without any attachment / fixation / absolutes [T2] [U2T].
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[3] Have mounted on a Great Vehicle?
They have 'mounted up on the six perfections' [T1] by way of not apprehending anything in that way [T2] [U2T].
They do not apprehend the six perfections, they do not apprehend a bodhisattva, and they do not apprehend attention.
They meditate on their subject with thoughts connected with the knowledge of all aspects without any admixture because of the investigation of the meditation, and that meditation, again, by way of not apprehending anything.
They know that all dharmas are just a convention [T1] because beings cannot be found [T2] [U2T].)
Then venerable Pūrṇa Maitrāyaṇīputra said to the Lord, (i.e. continuation of a discussion at the end of the previous chapters)
"Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be great beings."
"Pūrṇa, be confident in your readiness to speak," replied the Lord.
Pūrṇa then said,
"Lord, those beings are armed with great armor,
those beings have set out in a Great Vehicle,
and those beings have mounted on a Great Vehicle.
It is in this sense, Lord, that bodhisattvas are said to be great beings."
Then venerable Śāriputra asked venerable Pūrṇa Maitrāyaṇīputra,
[1] "Venerable Pūrṇa, to what extent 220 is it said that bodhisattva great beings are 'armed with great armor'?"
"Venerable Śāriputra," replied Pūrṇa,
"here bodhisattva great beings do not practice for awakening for a partial number of beings
and do not, having stood in the perfection of giving, give gifts for them,
but rather they practice the perfection of giving and give gifts for the sake of all beings.They do not, having stood in the perfection of morality, protect morality for a partial number of beings,
but rather they practice the perfection of morality and protect morality for the sake of all beings.They do not, having stood in the perfection of patience, cultivate patience for a partial number of beings,
but rather they practice the perfection of patience and cultivate patience for the sake of all beings.They do not, having stood in the perfection of perseverance, exert themselves vigorously for a partial number of beings,
but rather they practice the perfection of perseverance and exert themselves vigorously for the sake of all beings.They do not, having stood in the perfection of concentration, generate concentration for a partial number of beings,
but rather they practice the perfection of concentration and generate concentration for the sake of all beings.And they do not, having stood in the perfection of wisdom, cultivate wisdom for a partial number of beings,
but rather they practice the perfection of wisdom and cultivate wisdom for the sake of all beings.
"Bodhisattva great beings do not carve out a certain section of beings and buckle on armor just for them, thinking,
'I have to lead just this many into the element of nirvāṇa without any aggregates left behind;
this many I do not have to lead to nirvāṇa. I have to establish just this many in awakening;
this many I do not have to establish in awakening.'
On the contrary, bodhisattva great beings buckle on armor for all beings.
They think, 'I myself have to complete the perfection of giving, and
I have to connect all beings with the perfection of giving.
Similarly, I myself have to complete the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom,
and I have to connect all beings with the perfection of wisdom.' 221
"Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of giving give gifts with objects of attention not connected with śrāvakas and pratyekabuddhas but with attention connected with the knowledge of all aspects and, having made that wholesome root into something shared in common by all beings, grow it 222 into unsurpassed, perfect, complete awakening.
That, Venerable Śāriputra, is the perfection of giving armor of bodhisattvas, great beings practicing the perfection of giving. 223
"Furthermore, Venerable Śāriputra, gift-giving bodhisattva great beings practicing the perfection of giving with attention connected with the knowledge of all aspects do not dedicate it to the level of śrāvakas or pratyekabuddhas.
That, Venerable Śāriputra, is the perfection of morality armor of gift-giving bodhisattva great beings practicing the perfection of giving.
"Furthermore, Venerable Śāriputra, gift-giving bodhisattva great beings with attention connected with the knowledge of all aspects have forbearance for and belief in those phenomena.
That is the perfection of patience armor of gift-giving bodhisattva great beings practicing the perfection of giving.
"Furthermore, Venerable Śāriputra, gift-giving bodhisattva great beings with attention connected with the knowledge of all aspects do not slack in perseverance.
That is the perfection of perseverance armor of gift-giving bodhisattva great beings practicing the perfection of giving.
"Furthermore, Venerable Śāriputra, gift-giving bodhisattva great beings with attention connected with the knowledge of all aspects make their minds one-pointed without providing an opportunity for thoughts connected with śrāvakas or pratyekabuddhas.
That is the perfection of concentration armor of gift-giving bodhisattva great beings practicing the perfection of giving.
"Furthermore, Venerable Śāriputra, because gift-giving bodhisattva great beings have only that as their focus and have attended to the perception that all dharmas are conjured up, they do not apprehend a giver, do not apprehend giving, and do not apprehend a recipient.
That is the perfection of wisdom armor of gift-giving bodhisattva great beings practicing the perfection of giving.
"Venerable Śāriputra, when bodhisattva great beings with attention connected with the knowledge of all aspects do not grasp a causal sign 224 of those perfections and do not apprehend them, you should know,
Venerable Śāriputra, that bodhisattva great beings practicing the perfection of wisdom like that are armed with great armor.
"Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of morality standing with attention connected with the knowledge of all aspects give gifts and, having made that into something shared in common by all beings, dedicate it to unsurpassed, perfect, complete awakening.
That, Venerable Śāriputra, is the perfection of giving of bodhisattva great beings practicing the perfection of morality.
"Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of morality do not hanker after even śrāvaka or pratyekabuddha levels, not to mention the level of an ordinary person.
That is the perfection of morality of bodhisattva great beings practicing the perfection of morality.
"Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of morality with attention connected with the knowledge of all aspects have forbearance for and belief in doing those things.
That is the perfection of patience of bodhisattva great beings practicing the perfection of morality.
"Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of morality with attention connected with the knowledge of all aspects do not slack in perseverance and do not tense up.
That is the perfection of perseverance of bodhisattva great beings practicing the perfection of morality.
"Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of morality abide with attention connected with the knowledge of all aspects without providing an opportunity for thoughts connected with śrāvakas or pratyekabuddhas, and having made the mind 225 they have produced into something shared in common by all beings, dedicate it to unsurpassed, perfect, complete awakening.
That is the perfection of concentration of bodhisattva great beings practicing the perfection of morality.
"Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of morality abiding with attention connected with the knowledge of all aspects attend to the perception that all dharmas are conjured up. They do not falsely project and apprehend morality because of its emptiness of a basic nature.
That is the perfection of wisdom of bodhisattva great beings practicing the perfection of morality.
"Venerable Śāriputra, because bodhisattva great beings practicing the perfection of morality like that incorporate all six perfections, they are said to be armed with great armor.
"Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of patience with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, give gifts and, having made those wholesome roots into something shared in common by all beings, grow them into unsurpassed, perfect, complete awakening.
That, Venerable Śāriputra, is the perfection of giving armor of bodhisattva great beings practicing the perfection of patience.
"The perfection of morality, perfection of perseverance, and perfection of concentration when practicing the perfection of patience are similar.
"Furthermore, Venerable Śāriputra, in order to fully accomplish all the buddha-dharmas and bring all beings to maturity through wisdom, bodhisattva great beings practicing the perfection of patience with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, having made those wholesome roots into something shared in common by all beings, grow them into unsurpassed, perfect, complete awakening.
That, Venerable Śāriputra, is the perfection of wisdom of bodhisattva great beings practicing the perfection of patience.
"Furthermore, Venerable Śāriputra, bodhisattva great beings standing in the perfection of perseverance with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, give gifts and, having made those wholesome roots into something shared in common by all beings, grow them into unsurpassed, perfect, complete awakening.
That, Venerable Śāriputra, is the perfection of giving of bodhisattva great beings practicing the perfection of perseverance.
"The perfection of morality, perfection of patience, and perfection of concentration when practicing the perfection of perseverance are similar.
"Furthermore, Venerable Śāriputra, bodhisattva great beings standing in the perfection of perseverance with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, cultivate the perfection of wisdom and, having made those wholesome roots into something shared in common by all beings, grow them into unsurpassed, perfect, complete awakening.
That is the perfection of wisdom of bodhisattva great beings practicing the perfection of perseverance.
"Furthermore, Venerable Śāriputra, bodhisattva great beings standing in the perfection of concentration with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, give gifts and, having made those wholesome roots into something shared in common by all beings, grow them into unsurpassed, perfect, complete awakening.
That is the perfection of giving of bodhisattva great beings practicing the perfection of perseverance.
"The perfection of morality, perfection of patience, and perfection of perseverance when practicing the perfection of concentration are similar.
"Furthermore, Venerable Śāriputra, bodhisattva great beings standing in the perfection of concentration, cultivating the perfection of wisdom, attend to the perception that all dharmas are conjured up. With objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, they make those wholesome roots into something shared in common by all beings, and they grow them into unsurpassed, perfect, complete awakening.
That is the perfection of wisdom of bodhisattva great beings practicing the perfection of concentration.
"Furthermore, Venerable Śāriputra, bodhisattva great beings standing in the perfection of wisdom with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, give gifts with the purity of the three spheres 226 and, having made those wholesome roots into something shared in common by all beings, grow them into unsurpassed, perfect, complete awakening.
That is the perfection of giving of bodhisattva great beings practicing the perfection of wisdom.
"The perfection of patience, perfection of perseverance, and perfection of concentration when practicing the perfection of wisdom are similar.
"Furthermore, Venerable Śāriputra, bodhisattva great beings standing in the perfection of wisdom, cultivating the perfection of wisdom, attend to the perception that all dharmas are like an illusion, a dream, an apparition, an echo, a reflection in the mirror, and a magical creation. Standing with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, they make those wholesome roots into something shared in common by all beings and grow them into unsurpassed, perfect, complete awakening.
That is the perfection of wisdom of bodhisattva great beings practicing the perfection of wisdom.
"Thus, Venerable Śāriputra, bodhisattva great beings standing in each of the six perfections perfect all six perfections.
"Furthermore, Venerable Śāriputra, bodhisattva great beings become absorbed in the concentrations but do not dwell on the experience, are not captured by them, and are not reborn under their power. They become absorbed in the immeasurables and formless absorptions but do not dwell on the experience, are not captured by them, and are not reborn under their power.
That, Venerable Śāriputra, you should know is the bodhisattva great beings' perfection of wisdom endowed with skillful means.
"Furthermore, Venerable Śāriputra, bodhisattva great beings dwell in a vision of isolation and dwell in a vision of emptiness, signlessness, and wishlessness in the concentrations, the immeasurables, and the formless absorptions but still do not actualize the very limit of reality.
Venerable Śāriputra, that is the great skillful-means armor of bodhisattva great beings practicing the perfection of wisdom.
In that way bodhisattva great beings, Venerable Śāriputra, are said to be armed with great armor.
"Venerable Śāriputra, the lord buddhas standing in the ten directions also cry out with cries of delight and raise their voices in praise of bodhisattva great beings thus armed with great armor, announcing their titles, saying the names of those bodhisattvas out loud, and proclaiming, 'A bodhisattva great being armed with great armor in such-and-such a world system is bringing beings to maturity and purifying a buddhafield.' "
Śāriputra then asked,
[2] "Venerable Pūrṇa, to what extent have bodhisattva great beings set out in a great vehicle, and what is the bodhisattva great beings' Great Vehicle?" 227
"Venerable Śāriputra," replied Pūrṇa, "here when bodhisattva great beings who practice the six perfections are practicing the perfection of giving, they complete and dwell in the first concentration, where there is detachment from sense objects and detachment from wrong, unwholesome dharmas, and have applied thought and have sustained thought and joy and happiness born of detachment. Similarly, they attain and dwell in the second, third, and fourth concentrations.
"They dwell having pervaded the ten directions of a world that is vast because of the dharma-constituent and that extends as far as the space element
with a vast, inclusive, infinite, non-dual mind endowed with love without enmity, unrivaled, not harmful, and well cultivated.
Similarly, they dwell having pervaded the ten directions of a world that is vast because of the dharma-constituent and that extends as far as the space element
with a vast, inclusive, infinite, non-dual mind endowed with compassion, endowed with joy, and endowed with equanimity without enmity, unrivaled, not harmful, and well cultivated.
"Similarly, they attain and dwell in the station of endless space, the station of endless consciousness, the station of nothing-at-all, and the station of neither perception nor non-perception.
"Those are the concentrations, immeasurables, and formless absorptions of bodhisattva great beings. When bodhisattva great beings who practice the perfection of giving set out into and arise from those concentrations, immeasurables, and formless absorptions, they make those wholesome roots into something shared in common by all beings as well, and they grow them into unsurpassed, perfect, complete awakening."
Construe when practicing the perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration as above.
"Furthermore, Venerable Śāriputra, bodhisattva great beings who practice the perfection of wisdom become absorbed in the four concentrations, the four immeasurables, and the four formless absorptions.
When bodhisattvas dwell in those concentrations, those immeasurables, and those formless absorptions, becoming absorbed into and arising from those concentrations, immeasurables, and formless absorptions, they pay attention to the attributes, tokens, and signs of space. 228
Practicing the perfection of wisdom, with attention connected with the knowledge of all aspects, they make those wholesome roots, and others as well, into something shared in common by all beings, and they grow them into unsurpassed, perfect, complete awakening.
That, Venerable Śāriputra, is the bodhisattva great beings' Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.
"Furthermore, Venerable Śāriputra, bodhisattva great beings dwell having pervaded one direction, up to dwell having pervaded the ten directions of a world as vast as the dharma-constituent and as far-reaching as the space element with a vast, inclusive, infinite, nondual mind endowed with love without enmity, unrivaled, not harmful, and well cultivated.
And similarly, Venerable Śāriputra, bodhisattva great beings dwell having pervaded one direction, up to dwell having pervaded the ten directions of a world as vast as the dharma-constituent and as far-reaching as the space element with a vast, inclusive, infinite, non-dual mind endowed with compassion, endowed with joy, and similarly endowed with equanimity without enmity, unrivaled, not harmful, and well cultivated.
That is said to be the bodhisattva great beings' meditative stabilization.
"Furthermore, bodhisattva great beings with a mind connected with the knowledge of all aspects, preceded by great compassion, explain and demonstrate, illuminate, reveal, and make clear the concentrations, immeasurables, and formless absorptions to others in order to destroy the afflictions of all beings, properly demonstrating the experience of and faults in them, and the release from them.
This is the bodhisattva great beings' perfection of giving.
"With just that attention connected with the knowledge of all aspects, they do the suppressing meditation on the first, up to the fourth concentration, standing in the first, up to the fourth concentration — that is, they do not provide an opportunity for the production of other thoughts connected with śrāvaka thoughts or with pratyekabuddha thoughts.
This is the bodhisattva great beings' untarnished perfection of morality.
"Bodhisattva great beings dwelling with just that attention connected with the knowledge of all aspects think, 'I will teach the Dharma in order to put an end to the afflictions of all beings.' The enjoyment, toleration, investigation, understanding of, and pondering on that attention is the bodhisattva great beings' perfection of patience.
"Furthermore, Venerable Śāriputra, bodhisattva great beings with that attention connected with the knowledge of all aspects make all the wholesome roots into something shared in common by all beings, and they grow them into the knowledge of all aspects without relaxing their perseverance.
That is the bodhisattva great beings' perfection of perseverance.
"When bodhisattva great beings with that attention connected with the knowledge of all aspects become absorbed in and emerge from all those concentrations, deliverances, meditative stabilizations, and absorptions and, without falling to the śrāvaka level or pratyekabuddha level, also make the wholesome roots into something shared in common by all beings and grow them into the knowledge of all aspects,
that is the bodhisattva great beings' perfection of concentration.
"When bodhisattva great beings with that attention connected with the knowledge of all aspects understand analytically the branches of the first concentration and the branches of the second, of the third, and of the fourth concentration in their impermanent aspect, suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, and wishless aspect,
that is the bodhisattva great beings' perfection of wisdom.
"That, Venerable Śāriputra, is the bodhisattva great beings' Great Vehicle that is the six perfections, 229
and in that way bodhisattva great beings have set out in the Great Vehicle.
"Furthermore, Venerable Śāriputra, the bodhisattva great beings' Great Vehicle is
fully meditating on the thirty-seven dharmas on the side of awakening,
fully meditating on the meditative stabilizations on emptiness, signlessness, and wishlessness that are gateways to liberation,
and fully meditating on the powers, the fearlessnesses, up to and the eighteen distinct attributes of a buddha.
That, Venerable Śāriputra, is the bodhisattva great beings' Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.
"Furthermore, Venerable Śāriputra, bodhisattva great beings become absorbed in the meditative stabilization on loving-kindness and become dedicated to the thought 'I will protect all beings'; become absorbed in the meditative stabilization on compassion and dedicated to empathy and compassion for all beings; become absorbed in the meditative stabilization on joy and dedicated to the thought 'I will free all beings'; and become absorbed in the meditative stabilization on equanimity and dedicated to putting an end to the outflows of all beings.
That, Venerable Śāriputra, is the perfection of giving of bodhisattva great beings practicing the immeasurables.
"When bodhisattva great beings become absorbed in and emerge from those attributes, tokens, and signs of those concentrations and immeasurables and dedicate it not to the śrāvaka and pratyekabuddha level but only to the knowledge of all aspects,
that is the untarnished perfection of morality of bodhisattva great beings practicing the immeasurables.
"When bodhisattva great beings stand in those concentrations, immeasurables, and formless absorptions without mixing them up and do not hanker after the śrāvaka level or the pratyekabuddha level, or both of them, but tolerate and accept the knowledge of all aspects,
that is the perfection of patience of bodhisattva great beings practicing the immeasurables.
"When bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects do not give up the endeavor to abandon unwholesome dharmas and fully complete wholesome dharmas,
that is the perfection of perseverance of bodhisattva great beings practicing the immeasurables.
"When bodhisattva great beings become absorbed in those concentrations, in those immeasurables, and even in those formless absorptions but are not reborn under the power of the concentrations, immeasurables, or formless absorptions, do not dwell on the experience of them, and are not captured by them,
that is the perfection of concentration of bodhisattva great beings practicing the immeasurables.
"When bodhisattva great beings with attention connected with the knowledge of all aspects become absorbed in and emerge again from those concentrations, immeasurables, and formless absorptions, understanding analytically their impermanent aspect, suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, and wishless aspect but without entering into the secure state of a śrāvaka, and without entering into the secure state of a pratyekabuddha either,
that is the perfection of wisdom of bodhisattva great beings. 230
"That, Venerable Śāriputra, is the bodhisattva great beings' Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.
"Furthermore, Venerable Śāriputra, the bodhisattva great beings' Great Vehicle is a knowledge of inner emptiness by way of not apprehending anything, up to a knowledge of the emptiness that is the non-existence of an intrinsic nature by way of not apprehending anything.
That, Venerable Śāriputra, is the bodhisattva great beings' Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.
"Furthermore, Venerable Śāriputra, the bodhisattva great beings' Great Vehicle is the knowledge of all dharmas that is an unscattered thought in meditative equipoise.
That, Venerable Śāriputra, is the bodhisattva great beings' Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.
"Furthermore, Venerable Śāriputra, the bodhisattva great beings' Great Vehicle is where knowledge that 'it is permanent' does not happen, and where knowledge that 'it is impermanent,' 'it is happiness,' 'it is suffering,' it has a self,' 'it is selfless,' 'it is calm,' 'it is not calm,' 'it is empty,' 'it is not empty,' 'it has a sign,' 'it is signless,' it is wished for,' and 'it is wishless' does not happen, and that again by way of not apprehending anything.
That, Venerable Śāriputra, is the bodhisattva great beings' Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.
"Furthermore, Venerable Śāriputra, the bodhisattva great beings' Great Vehicle is where knowledge does not happen at a time in the past, where knowledge does not happen at a time in the future, where knowledge does not happen in the present time, and yet where they are also not non-knowers of the three time periods, 231 and that again by way of not apprehending anything.
That, Venerable Śāriputra, is the bodhisattva great beings' Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.
"Furthermore, Venerable Śāriputra, the bodhisattva great beings' Great Vehicle is where knowledge does not happen in the desire realm, where knowledge does not happen in the form realm or the formless realm, and yet where they are also not non-knowers of the desire realm, form realm, and formless realm, and that again, Venerable Śāriputra, by way of not apprehending anything.
That is the bodhisattva great beings' Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.
"Furthermore, Venerable Śāriputra, the bodhisattva great beings' Great Vehicle is where knowledge of ordinary dharmas does not happen; where knowledge of extraordinary dharmas, of dharmas with outflows and without outflows, and of compounded and uncompounded dharmas does not happen; and yet where they are also not non-knowers of ordinary dharmas, and are not non-knowers of extraordinary dharmas, of dharmas with outflows and without outflows, of compounded and uncompounded dharmas, and that again, Venerable Śāriputra, by way of not apprehending anything.
That is the bodhisattva great beings' Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle."
Then venerable Śāriputra asked venerable Pūrṇa Maitrāyaṇīputra,
[3] "Venerable Pūrṇa, to what extent has a bodhisattva great being mounted on the Great Vehicle?" 222
Pūrṇa said, "Venerable Śāriputra, here bodhisattva great beings practicing the perfection of wisdom mount up on 233 the perfection of giving.
They do not apprehend a perfection of giving, they do not apprehend a bodhisattva, and they do not apprehend a recipient.
It is said that bodhisattva great beings have 'mounted up on the perfection of giving' by way of not apprehending anything in that way.
They have mounted up on the perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration like that as well.
Venerable Śāriputra, here bodhisattva great beings practicing the perfection of wisdom mount up on the perfection of wisdom. They do not apprehend a perfection of wisdom, they do not apprehend a bodhisattva, and they do not apprehend attention.
Venerable Śāriputra, it is said that bodhisattva great beings have 'mounted up on the perfection of wisdom' by way of not apprehending anything in that way.
"Furthermore, Venerable Śāriputra, here bodhisattva great beings meditate on inner emptiness with a thought connected with the knowledge of all aspects without any admixture because of the investigation of the meditation, 234 and that meditation, again, by way of not apprehending anything.
They meditate up to on the emptiness that is the non-existence of an intrinsic nature with a thought connected with the knowledge of all aspects without any admixture because of the investigation of the meditation, and that meditation, again, by way of not apprehending anything.
Venerable Śāriputra, it is said that bodhisattva great beings have 'mounted up on the Great Vehicle' in that way.
"Furthermore, Venerable Śāriputra, bodhisattva great beings meditate on the thirty-seven dharmas on the side of awakening with thoughts connected with the knowledge of all aspects without any admixture because of the investigation of the meditation, and that meditation, again, by way of not apprehending anything. They meditate on the meditative stabilizations on emptiness, signlessness, and wishlessness with thoughts connected with the knowledge of all aspects without any admixture because of the investigation of the meditation, and that meditation, again, by way of not apprehending anything. They meditate on the ten powers, four fearlessnesses, four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha with thoughts connected with the knowledge of all aspects without any admixture because of the investigation of the meditation, and that meditation, again, by way of not apprehending anything.
Venerable Śāriputra, it is said that bodhisattva great beings have 'mounted up on the Great Vehicle' in that way.
"Furthermore, Venerable Śāriputra, bodhisattva great beings know that bodhisattva is just a convention because beings cannot be found; 235 that form is just a name because form cannot be found; up to that feeling . . . , perception . . . , volitional factors . . . , and consciousness is just a name because consciousness cannot be found; that eye is just a name because eye cannot be found; up to that thinking mind is just a name because thinking mind cannot be found, and so too with the constituents, sense fields, dependent origination, thirty-seven dharmas on the side of awakening, ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha. They know that inner emptiness is just a name because inner emptiness cannot be found, up to that emptiness that is the non-existence of an intrinsic nature is just a name because the emptiness that is the non-existence of an intrinsic nature cannot be found; that buddha-dharma is just a name because a buddha-dharma cannot be found; that suchness . . . , the true nature of dharmas . . . , the dharma-constituent . . . , the certification of dharmas . . . , and the very limit of reality is just a name because the very limit of reality cannot be found; and that awakening . . . and buddha is just a name because a buddha cannot be found.
Venerable Śāriputra, it is said that bodhisattva great beings have 'mounted up on the Great Vehicle' in that way.
"Furthermore, Venerable Śāriputra, because they have completed the clairvoyances, bodhisattva great beings from the first thought of awakening up until sitting at the site of awakening bring beings to maturity, roam from buddhafield to buddhafield, and with whatever worship and attendance is suitable, in whichever the buddhafield, they respect, revere, honor, and worship the lord buddhas. They hear just this — that is, the Great Vehicle doctrine — from those lord buddhas, and mounted on this Great Vehicle they pass on from buddhafield to buddhafield, purify a buddhafield, and bring beings to maturity. But they have no notion of a buddhafield, and they have no notion of beings either. They stand on the non-dual ground, intentionally appropriate whatever sort of body is able to look after the needs of beings, and until they gain the knowledge of a knower of all aspects, they are never separated from that vehicle. And having gained the knowledge of a knower of all aspects, they turn the wheel of the Dharma that all śrāvakas and pratyekabuddhas, and the world with its gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and ghosts, cannot turn. When they have fully awakened to unsurpassed, perfect, complete awakening, the lord buddhas living in as many worlds in the eastern direction as there are sand particles in the Gaṅgā River raise their voices in praise of them, proclaiming their glory and making this proclamation: 236 'In such-and-such a vast world system the bodhisattva great being so-and-so, having mounted up onto the Great Vehicle, has gained the knowledge of all aspects, and having gained the knowledge of all aspects has turned the wheel of Dharma.' Similarly the lord buddhas living in as many worlds as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, raise their voices in praise of them, proclaiming their glory and making this proclamation: 'In such-and-such a world system the bodhisattva great being so-and-so, having mounted up onto the Great Vehicle, has gained the knowledge of all aspects, and having gained the knowledge of all aspects has turned the wheel of Dharma.'
Venerable Śāriputra, it is said that bodhisattva great beings have 'mounted up onto the Great Vehicle' in that way."
This was the thirteenth chapter, "The Six Perfections," of "The Perfection of Wisdom in Eighteen Thousand Lines."
Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)
Chapter 0 – Introduction to the Sutra
Chapter 1 – Introduction / the Assembly
Chapter 2 – Production of the Thought
Chapter 3 – Designation
Chapter 4 – Equal to the Unequal
Chapter 5 – Tongue
Chapter 6 – Subhūti
Chapter 7 – Entry into flawlessness
Chapter 8 – The Religious Mendicant Śreṇika
Chapter 9 – Causal Signs
Chapter 10 – Illusion-like
Chapter 11 – Embarrassment
Chapter 12 – Elimination of Views
Chapter 13 – The Six Perfections
Chapter 14 – Neither Bound nor Freed
Chapter 15 – Meditative Stabilization
Chapter 16 – Dhāraṇī Gateway
Chapter 17 – Level Purification
Chapter 18 – The Exposition of Going Forth in the Great Vehicle
Chapter 19 – Surpassing
Chapter 20 – Not Two
Chapter 21 – Subhūti
Chapter 22 – Śatakratu
Chapter 23 – Hard to Understand
Chapter 24 – Unlimited
Chapter 25 – Second Śatakratu
Chapter 26 – Getting Old
Chapter 27 – Reliquary
Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening
Chapter 29 – Different Tīrthika Religious Mendicants
Chapter 30 – The Benefits of Taking Up and Adoration
Chapter 31 – Physical Remains
Chapter 32 – The Superiority of Merit
Chapter 33 – Dedication
Chapter 34 – Perfect Praise of the Quality of Accomplishment
Chapter 35 – Hells
Chapter 36 – Teaching The Purity of all Dharmas
Chapter 37 – Nobody
Chapter 38 – Cannot Be Apprehended
Chapter 39 – The Northern Region
Chapter 40 – The Work of Māra
Chapter 41 – Not Complete Because of Māra
Chapter 42 – Revealing the World
Chapter 43 – Inconceivable
Chapter 44 – Made Up
Chapter 45 – A Boat
Chapter 46 – Teaching the Intrinsic Nature of All Dharmas
Chapter 47 – Taming Greed
Chapter 48 – A Presentation of the Bodhisattvas' Training
Chapter 49 – Irreversibility
Chapter 50 – Teaching the Signs of Irreversibility
Chapter 51 – Skillful means
Chapter 52 – Completion of the Means
Chapter 53 – The Prophecy about Gaṅgadevī
Chapter 54 – Teaching the Cultivation of Skillful Means
Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]
Chapter 56 – Equal Training
Chapter 57 – Practice
Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]
Chapter 59 – Non-attachment
Chapter 60 – Entrusting
Chapter 61 – Inexhaustible
Chapter 62 – Leaping Above Absorption
Chapter 63 – Many Inquiries about the Two Dharmas
Chapter 64 – Perfectly Displayed
Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means
Chapter 66 – A Demonstration of Skillful Means
Chapter 67 – Morality
Chapter 68 – Growing and Flourishing
Chapter 69 – An Explanation of Meditation on The Path
Chapter 70 – An Explanation of Serial Action, Training, and Practice
Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended
Chapter 72 – Teaching the Absence of Marks
Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters
Chapter 74 – Exposition of the Sameness of Dharmas
Chapter 75 – Exposition of Non-complication –
Chapter 76 – The Armor for Bringing Beings to Maturity
Chapter 77 – Teaching the Purification of a Buddhafield
Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield
Chapter 79 – Teaching the Non Existence of an Intrinsic Nature
Chapter 80 – Teaching that there is No Defilement or Purification
Chapter 81 – Yogic Practice of the Ultimate
Chapter 82 – The Unchanging True Nature of Dharmas
Chapter 83 – Categorization of a Bodhisattva's Training
Chapter 84 – Collection
Chapter 85 – Sadāprarudita
Chapter 86 – Dharmodgata
Chapter 87 – Entrusting
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