Teaching the Five Perfections
The Perfection of Discipline

Thus did I hear at one time. The Blessed One was staying in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, along with a great saṅgha of 1,250 monks. All of the monks were worthy ones who had exhausted their defilements. They were without afflictions and self-controlled. Their minds were liberated and their insight was liberated. They were of noble birth. They were great elephants. They had accomplished their tasks and completed their work. They had laid down their burden and reached their goal. They had destroyed the bondages of existence and, due to their perfect knowledge, their minds were liberated. They had obtained supreme perfection in mastering all mental states. Also present there were bodhisattva great beings who had gathered from buddhafields in all the ten directions, as well as splendorous gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and others who attended on and served the Blessed One. At that time, the Blessed One taught the Dharma to the four assemblies on the topic of the six perfections.

The Blessed One said to Venerable Śāradvatīputra, “Śāradvatīputra, please give a teaching on the perfection of discipline of those bodhisattva great beings who wish to awaken to unsurpassed and perfect buddhahood.” [F.32.a]

Thus, through the power of the Buddha and because the Blessed One had encouraged him to do so, Śāradvatīputra began to teach the bodhisattva great beings’ perfection of discipline.

At that point, Venerable Pūrṇa Maitrāyaṇīputra asked Venerable Śāradvatīputra, “Venerable Śāradvatīputra, how can we identify those bodhisattvas who have genuine discipline? How can we identify bodhisattvas with faulty discipline? What is the domain of bodhisattvas? And what is not the domain of bodhisattvas?”

Venerable Śāradvatīputra said to Venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, if bodhisattvas are involved with any attitudes of the hearers or solitary buddhas, that is not the domain of bodhisattvas. Any bodhisattvas who have such involvement are bodhisattvas with a lapse in discipline; they are involved in that which is not the domain of bodhisattvas. They are not upholding the bodhisattvas’ perfection of discipline. Since they are not upholding the perfection of discipline, they have broken their bodhisattva commitment. Since they have broken their bodhisattva commitment, they have a lapse in discipline. Venerable Pūrṇa, moreover, if bodhisattvas practice generosity and dedicate the merit toward the levels of the hearers or solitary buddhas, they are engaging in an improper domain. Engaging in an improper domain in itself is a lapse in discipline. If bodhisattvas live in a household and enjoy the five sense pleasures, that in itself is not a lapse in discipline. However, when they practice generosity and dedicate the merit toward the levels of the hearers or the solitary buddhas, that in itself is a lapse in discipline. [F.32.b]

“Venerable Pūrṇa, as an analogy, a prince who pays heed to the king’s advice will undertake all the trainings that are fitting for a royal prince, such as elephant riding, horse riding, chariot driving, swordsmanship, archery, javelin toss, running, marching, jumping, wrestling, and combat. While he trains in this way, although he is away from the king, he is also not dishonoring the king.

“Venerable Pūrṇa, likewise, bodhisattvas may live as householders, enjoying the five sense pleasures. Although their lifestyle is to delight in pleasures in this way, it is still assisting the bodhisattvas toward the attainment of omniscience. However, if they dedicate the merit of generosity toward attaining the levels of the hearers or the solitary buddhas, that in itself is an incorrect attitude that renders them unsuitable to attain omniscience. The more unsuitable they render themselves, the more incapable they will be of upholding the perfection of discipline. The more incapable they are of upholding the perfection of discipline, the more removed from omniscience they will be. In that way they will not engage in the domain of bodhisattvas. Straying from the domain of the bodhisattvas in itself entails a lapse in the bodhisattvas’ discipline.

“Venerable Pūrṇa, moreover, bodhisattvas may go forth from home and keep pure discipline. However, unless they dedicate the merit toward omniscience, those bodhisattvas will not possess the discipline of bodhisattvas. Whoever lacks the discipline of bodhisattvas cannot be called a bodhisattva. Bodhisattvas may live as householders, [F.33.a] taking refuge in the Three Jewels and dedicating the merit toward omniscience. This in itself means they are keeping the discipline of bodhisattvas and should be known as disciplined, even though they may be enjoying the five sense pleasures. Bodhisattvas who keep the discipline of bodhisattvas are never apart from the perfection of discipline. Whoever does not part from the perfection of discipline should also be understood to be inseparable from omniscience. Moreover, even if those bodhisattvas were to have improper and desirous thoughts, they would all be overcome through a single contemplation of omniscience.

“Venerable Pūrṇa, moreover, if you take a beryl gemstone and place it among a hundred thousand semiprecious stones, the uniqueness, brilliance, and luster of the beryl will outshine all those semiprecious stones. Venerable Pūrṇa, likewise, you should know that all improper thoughts of a bodhisattva are eclipsed by a single contemplation of the roots of virtue of omniscience, just as beryl eclipses semiprecious stones and makes them look dull. Venerable Pūrṇa, moreover, if bodhisattvas are generous simply because of wishing for special marks, they are engaging in an improper domain. In fact, all such cases of engaging in an improper domain constitute a lapse in discipline. Venerable Pūrṇa, bodhisattvas should not practice generosity out of a desire for special marks. Instead, they should be generous because of wishing for omniscience. Why is that? Because whoever is omniscient will also have the marks. They will also have the types of fearlessness. They will also have the eighteen unique features of a buddha [F.33.b] and all the other qualities of a buddha. Therefore, they should not think of generosity as being supreme in itself. It is when they do not think of generosity as being supreme that they master the perfection of discipline.”

Venerable Pūrṇa said, “Venerable Śāradvatīputra, when bodhisattvas who wish for omniscience practice generosity, do they not view omniscience as being supreme? When something is viewed as supreme, the discipline and practice related to that are also viewed as supreme.”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, omniscience does not remain anywhere, nor is it found in a particular place. Omniscience does not exist within form, feeling, perception, formation, or consciousness. It is not compounded, nor is it uncompounded. It cannot be measured. It is therefore impossible to apprehend it as supreme. Omniscience does not take anything as a reference point. Whatever is beyond reference point does not exist, nor is it absent. That which neither exists, nor is absent, cannot be viewed as being supreme. Therefore, Venerable Pūrṇa, when bodhisattva great beings dedicate their practice of generosity and their observance of discipline toward omniscience, it is not the case that they view their discipline and practice as supreme. If, however, they were to dedicate the merit toward the levels of the hearers or the solitary buddhas, they would be assuming their discipline to be supreme. That would entail the bodhisattvas having damaged their bodhisattva discipline.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, are bodhisattvas able to repair such damages?”

Venerable Śāradvatīputra said, “Yes, they can be repaired unless they have realized the limit of reality and unless they see the truths. Venerable One, when bodhisattvas wish to awaken to unsurpassed and perfect buddhahood, [F.34.a] they should not realize the limit of reality.”

Venerable Pūrṇa asked, “Why is that?”

Venerable Śāradvatīputra said, “Because to do so would lead them to fall to the levels of the hearers and solitary buddhas. When they are on the levels of the hearers and solitary buddhas they do not have the fortune of arousing the mind set upon omniscience. Then, if it should happen that the Dharma disappears, they would end up manifesting awakening on their own rather than attaining omniscience. Venerable Pūrṇa, for this reason they should not realize the limit of reality until they sit at the seat of awakening. Venerable Pūrṇa, moreover, when bodhisattvas practice the perfection of discipline, they will only be upholding the perfection of discipline if they practice in order to benefit all beings. Venerable Pūrṇa, if bodhisattvas practice generosity, or maintain discipline, for the sake of a limited number of beings, they are not upholding the perfection of discipline. Why is that? Because the perfection of discipline is boundless.”

Venerable Pūrṇa asked, “What is the bodhisattva discipline for bodhisattvas?”

Venerable Śāradvatīputra replied, “If they dedicate the merit of any practice of generosity or any observance of discipline toward omniscience, that is the bodhisattva discipline for bodhisattvas. If bodhisattvas practice discipline for as many eons as there are grains of sand in the Ganges, yet fail to dedicate the merit toward omniscience, they do not uphold the perfection of discipline. However, though bodhisattvas may not dedicate their merit toward becoming a hearer or a solitary buddha, that in itself also does not constitute the perfection of discipline. Still, neither is it considered a lapse in discipline. It is when bodhisattvas dedicate their merit toward becoming a hearer or a solitary buddha that their discipline is said to be faulty. [F.34.b] Why is that? Because that is no longer the domain of bodhisattvas.

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, what is the domain of bodhisattvas like?”

Venerable Śāradvatīputra replied, “It refers to any state of mind that involves the six perfections and the state of omniscience‍—such is the domain of bodhisattva great beings. If bodhisattvas remain as householders for as many eons as there are grains of sand in the Ganges, involved with the five sense pleasures and enjoying them, yet have no thoughts of attaining the level of a hearer or a solitary buddha, that in itself is not said to be faulty bodhisattva discipline. Why is that? Because it does not disturb their determination to attain omniscience. Venerable Pūrṇa, as an analogy, an innocent man may be thrown in jail for a long time. He may even be incarcerated for many hundreds, thousands, or hundreds of thousands of years. Yet his determination to be free is not shaken thereby, nor will he develop any criminal inclinations in the process. He may be locked up, but that does not make him a thief. Venerable One, likewise, bodhisattvas may live as householders and enjoy the five sense pleasures, but that does not make their discipline faulty. If certain people practice pure conduct for as many eons as there are grains of sand in the Ganges yet dedicate the merit toward becoming a hearer or a solitary buddha and thus are swayed from their determination to attain omniscience, their pure conduct alone does not make them disciplined. Whoever attempts to practice the perfection of discipline by observing the discipline of the hearers is not called a bodhisattva. Why is that? Because they are at odds with the perfection of discipline.”

Venerable Śāradvatīputra continued, “Venerable Pūrṇa, moreover, bodhisattvas should think in the following way: [F.35.a] ‘I will remain in existence, taking rebirth for endless eons, in order to develop the mind of omniscience and attain the state of omniscience.’ ”

Venerable Pūrṇa asked Venerable Śāradvatīputra, “Venerable Śāradvatīputra, why would it be wrong if bodhisattvas were to decide, ‘I wish to attain omniscience after such-and-such many eons’?”

Venerable Śāradvatīputra replied, “Venerable Pūrṇa, if bodhisattvas are afraid or anxious about cyclic existence, their eagerness to leave saṃsāra will limit the ripening of their roots of virtue. In that way this practice becomes like the practice of the hearers and solitary buddhas. Limited in that way, they will be unable to benefit limitless beings. Venerable Pūrṇa, the perfection of generosity is limitless and boundless. Therefore, the perfection of generosity is only mastered with the attainment of omniscience. Even if one were to train in the perfection of generosity for as many eons as there are grains of sand in the Ganges, the perfection of generosity would not be perfected. Since the perfection of generosity is boundless, it is accomplished with the attainment of omniscience. Venerable Pūrṇa, therefore, the longer bodhisattvas who wish to awaken to unsurpassed and perfect buddhahood take rebirth in existence, the more proficient they will become in the perfection of generosity.

“Venerable Pūrṇa, the longer you set aside a fresh clay container filled with a medicinal elixir, the more the elixir will infuse and fortify the container. Venerable Pūrṇa, likewise, the longer bodhisattva great beings remain taking rebirth in existence, the more proficient they will become in the perfection of generosity and the more they will gain stability and fortitude. Venerable Pūrṇa, as an analogy, [F.35.b] the longer you leave a fresh clay jar filled with ghee or sesame oil, the more the oil will permeate the jar until finally it pervades the entire jar. Venerable Pūrṇa, likewise, the longer bodhisattva great beings remain taking rebirth in existence, the more they will be able to encounter the buddhas and the noble hearers. The more buddhas and noble hearers they meet, the more teachings on the perfections they will hear. The more teachings on the perfections they hear, the more proficient they will become in the perfections. The more proficient they become in the perfections, the closer they will be to omniscience.

“Venerable Pūrṇa, no matter what state of mind that bodhisattva great beings experience, they will always experience omniscience. In fact, no other state of mind could possibly occur to them. When no other state of mind can occur, the minds of the bodhisattva great beings have become suffused with the six perfections. Venerable Pūrṇa, as an analogy, wherever you smell a jar filled with ghee, the smell of the ghee will be present. Likewise, no matter what state of mind that bodhisattva great beings experience, they will always experience omniscience. Even if the evil Māra himself should try to harm such bodhisattva great beings, he would be unsuccessful. The reason is that no matter which angle the bodhisattvas are being attacked from, they will take any opportunity to meditate on omniscience. In that way no type of demon will be able to harm them.

“Venerable Pūrṇa, likewise, the longer bodhisattva great beings remain taking rebirth in existence, the more they will be able to encounter the buddhas and the noble hearers. [F.36.a] The more buddhas and noble hearers they meet, the more teachings on the perfections they will hear. The more teachings on the perfections they hear, the more they will strive for suchness and acquaint themselves with that state. The more they strive for suchness and acquaint themselves with that state, the closer they will be to omniscience.

“Venerable Pūrṇa, moreover, when bodhisattvas encourage another person to observe discipline, at first the discipline of the other person will be based merely on mind and mental events. Only later will the other person engage genuinely in discipline. When that happens, bodhisattvas will dedicate all the mind states involved in encouraging that person toward the attainment of omniscience and thereby surpass the son or daughter of noble family who is actually observing discipline. If a person who belongs to the vehicle of the hearers introduces a person from the bodhisattva vehicle to the perfection of discipline, bodhisattvas will dedicate those pure intentions toward the state of omniscience. In that case bodhisattvas will surpass the person of the vehicle of the hearers who gave the instruction. Why is that? Because bodhisattvas dedicate the merit toward omniscience.

“Venerable Pūrṇa, as an analogy, if someone carries with them a golden statue, that statue will surpass anything else that they may be carrying in terms of color, shape, and luster. Venerable Pūrṇa, likewise, even if as many hearers as there are grains of sand in the Ganges introduce bodhisattvas to the perfection of discipline, all of those hearers will be surpassed by those bodhisattvas. Why is that? Because they will dedicate the six perfections toward the state of omniscience. Venerable Pūrṇa, as a further analogy, if someone walks while holding aloft a crystal statue, any other object that that person may be carrying will be outshone by that crystal statue in terms of color, shape, and luster. [F.36.b] Venerable Pūrṇa, likewise, even if as many hearers as there are grains of sand in all the Ganges rivers in all the worlds in the great trichiliocosm were to instruct and teach the perfection of discipline to bodhisattvas, all of them would be surpassed by those bodhisattvas because they dedicate the perfection of discipline toward attaining the state of omniscience. The more the hearers instruct them, the more those bodhisattvas will surpass them. Even if those hearers were to instruct and teach those bodhisattvas for as many eons as there are grains of sand in the Ganges, the bodhisattvas would just excel that much more through their practice of the perfection of discipline. By dedicating the merit toward omniscience, they would surpass the hearers.

“Venerable Pūrṇa, as an analogy, the more gold is smelted and treated, the more it shines and the more refined its color. Venerable Pūrṇa, likewise, the more people from the vehicle of the hearers instruct and teach the perfection of discipline to bodhisattvas, the purer the bodhisattvas’ discipline becomes. The purer their discipline becomes, the more they dedicate the perfection of discipline toward attaining omniscience, thus surpassing those from the vehicle of the hearers. Venerable Pūrṇa, as a further analogy, the more a jeweler polishes a beryl gemstone, the purer it gets and the more it shines. Likewise, the more people from the vehicle of the hearers instruct and teach the perfection of discipline to bodhisattvas, the purer the bodhisattvas’ perfection of discipline becomes. The purer their discipline, [F.37.a] the more the bodhisattvas dedicate the perfection of discipline toward attaining omniscience. In this way they surpass all the hearers.

“Venerable Pūrṇa, as an analogy, the more a master painter, or a very experienced apprentice, makes use of the five colors to draw and paint various hues and shapes in exquisite and colorful ways, that much more beautiful and captivating the painting becomes. In this way, in terms of color and shape, the painting surpasses anyone else’s. Venerable Pūrṇa, likewise, when countless hearers instruct and teach the perfection of discipline to bodhisattvas, the bodhisattvas’ perfection of discipline becomes purer and purer as the bodhisattvas surpass and outshine the hearers more and more. By dedicating the entire perfection of discipline toward omniscience, they surpass all of them. The perfection of discipline of the bodhisattvas will increase day by day while the hearers, on the other hand, will only possess a little discipline.

“Venerable Pūrṇa, as an analogy, if a man plants a tree, he should clear the area around it and water the tree. The more he does so, the more the tree will grow in both width and height. Venerable Pūrṇa, likewise, when limitless hearers instruct and teach the perfection of discipline to bodhisattvas, the bodhisattvas’ perfection of discipline only increases the more they instruct and teach them. The more their discipline increases, the more the bodhisattvas dedicate the perfection of discipline toward attaining omniscience. [F.37.b] In this way they surpass and outshine all the hearers and assimilate the perfection of discipline. Because they dedicate the perfection of discipline toward the state of omniscience, they even surpass those who instruct and teach them.

“Venerable Pūrṇa, as an analogy, if a person throws grass, wood, and cow dung on a fire, the more of these he throws on the fire, the more they cause the fire to blaze up. The more the fire blazes, the more the mass of fire will expand, gradually setting alight and incinerating several leagues, or even hundreds or thousands of leagues. Venerable Pūrṇa, likewise, when countless hearers instruct and teach the perfection of discipline to bodhisattvas, the more these countless hearers instruct and teach the perfection of discipline to bodhisattvas, the more boundless their experience of the perfection of discipline becomes as they dedicate the merit toward the state of omniscience. The more boundless their experience of the perfection of discipline becomes, the less any hearers who teach them the perfection of discipline will be able to surpass them, since they dedicate the merit toward the state of omniscience.

“Venerable Pūrṇa, as an analogy, suppose certain people extract gold from a gold mine and proceed to sell the gold as well as their services. In that case the value of the gold will be very high, but the value of those who excavated the gold will not. Venerable Pūrṇa, likewise, when countless hearers instruct and offer teachings on the bodhisattvas’ perfection of discipline, it only makes this perfection of discipline become more boundless and priceless. [F.38.a] In this way, since the bodhisattvas dedicate the merit toward the state of omniscience, the hearers are unable to surpass their discipline. The bodhisattvas, on the other hand, will surpass the hearers through their discipline.”

Venerable Pūrṇa said, “Venerable Śāradvatīputra, the fact that bodhisattva great beings are able to surpass people from the vehicles of the hearers and the solitary buddhas who teach and instruct them shows that bodhisattva great beings possess vast qualities, derived from dedicating the perfection of discipline to the state of omniscience.”

Venerable Śāradvatīputra rejoiced in Venerable Pūrṇa’s remarks and said, “Venerable One, that is correct. Bodhisattva great beings do indeed possess vast qualities.”

Once again, Venerable Śāradvatīputra spoke to Venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, if bodhisattva great beings perceive an agent while practicing the perfection of discipline, they are not following the Dharma of the bodhisattvas. Rather, they have abandoned the Dharma of the bodhisattvas and are engrossed in incorrect thinking. That type of incorrect thinking should be recognized as a lapse in discipline.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, if bodhisattva great beings do not perceive any agent while observing the perfection of discipline, can that perfection of discipline either benefit or harm anything?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, [F.38.b] the perfection of discipline neither benefits nor harms any phenomenon. When bodhisattvas can perceive neither benefit nor harm being done to any phenomenon, that is the supreme observance of discipline of a bodhisattva. If bodhisattvas perceive any phenomenon that their perfection of discipline can either benefit or harm, then those bodhisattvas are not upholding the perfection of discipline. When no agent is perceived, that is the bodhisattvas’ perfection of discipline. Moreover, as their discipline is dedicated toward omniscience, it is called the perfection of discipline.

“Venerable Pūrṇa, if bodhisattvas dedicate any act of generosity toward omniscience, those bodhisattvas should be recognized as observing discipline. Also, Venerable Pūrṇa, if bodhisattvas dedicate any discipline that they observe toward omniscience, those bodhisattvas should be recognized as observing discipline. Moreover, Venerable Pūrṇa, if bodhisattvas remain patient whenever they are criticized or rebuked, and subsequently dedicate the merit from that patience toward omniscience, those bodhisattvas should be recognized as observing discipline. Venerable Pūrṇa, likewise, if bodhisattvas work hard for the sake of others and subsequently dedicate the merit from that diligence toward omniscience, those bodhisattvas are said to be observing discipline. Venerable Pūrṇa, moreover, bodhisattvas may develop concentration and thereafter [F.39.a] accomplish miraculous abilities. With these miraculous abilities they will be able to know and perceive the mental acts of others. If in this way they attempt to make them suitable recipients for the teaching and dedicate the merit toward omniscience, those bodhisattvas should be recognized as observing discipline. Venerable Pūrṇa, bodhisattvas may practice insight and may think they should teach the Dharma in order to make others learned about the aggregates, elements, sense fields, dependent origination, or the correct and the incorrect, and to make them give up all notions by means of the notion of sameness. If, at that point, they dedicate all such intentions to the state of omniscience, those bodhisattvas should be recognized as observing not just discipline, but unsurpassed discipline. If bodhisattvas dedicate all six perfections of the bodhisattvas toward the state of omniscience, no hearer anywhere will be able to surpass them in terms of discipline.

“Venerable Pūrṇa, moreover, even if all beings were to follow the path of the ten virtuous actions, the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, even if all beings possessed the five superknowledges, the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, even if all beings were filled with love, compassion, joy, and equanimity, [F.39.b] the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, even if all beings possessed the patience that is in harmony with emptiness, the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, even if all beings possessed the patience that is in harmony with signlessness, the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, even if all beings possessed the patience that is in harmony with wishlessness, the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, even if all beings reached the eighth-lowest level, the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.”

At that point, Venerable Pūrṇa Maitrāyaṇīputra said to Venerable Śāradvatīputra, “Venerable Śāradvatīputra, if you would be so kind as to address my inquiries, then, Venerable One, I would like to ask you some questions.”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, please ask! Then I shall tell you what I have heard.”

Venerable Pūrṇa then asked, “Venerable Śāradvatīputra, do you assert the results of the eighth-lowest level to be form?” [F.40.a]

Venerable Śāradvatīputra said, “No, Venerable Pūrṇa, I do not.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, do you assert the eighth-lowest level to be feeling, perception, formation, and consciousness?”

Venerable Śāradvatīputra said, “No, Venerable Pūrṇa, I do not.”

Venerable Pūrṇa asked, “Is there any other phenomenon that you would assert to be the eighth-lowest level?”

Venerable Śāradvatīputra said, “No, Venerable Pūrṇa, there is not.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, well, what then do you assert the eighth-lowest level to be? How should I understand the meaning of what you have said, Śāradvatīputra?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, the knowledge that understands sameness‍—the sameness of all these phenomena, which is unknown to all beings‍—is the attainment of having done what needs to be done. Those at the eighth-lowest level do not properly perceive this. If you attain such a level, there is no examination or transcendence associated with the knowledge of sameness.”

Venerable Pūrṇa said, “So, Venerable Śāradvatīputra, how can you relate the former and the latter? You said that the discipline related to those at the eighth-lowest level does not constitute even one percent of the discipline of the bodhisattvas. Nor does it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, I did say that ‘the discipline related to the eighth-lowest level does not even constitute one percent of the discipline of the bodhisattvas. Nor does it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy or comparison would suffice.’ When I said that, I was teaching it in the way that it is introduced to beings. I was teaching it in a way that many beings would understand. I was teaching it that way so that the Great Vehicle and the vehicle of the buddhas will flourish. So that is why I said that the discipline related to the eighth-lowest level does not constitute even one percent of the discipline of the bodhisattvas. Nor does it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, the discipline of all the stream enterers, once-returners, [F.40.b] non-returners, worthy ones, and solitary buddhas does not constitute even one percent of the discipline of the bodhisattvas. Nor does it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. Venerable Pūrṇa, moreover, when the hearers wish to surpass the discipline of the bodhisattvas, it is the same as hoping to surpass the discipline of the Thus-Gone One. It is the same as wishing to argue with the Thus-Gone One. Venerable Pūrṇa, similarly, if someone decides to argue with a prince, it is just like starting an argument with the king. Venerable Pūrṇa, likewise, wishing to surpass the discipline of the bodhisattvas is just like wishing to surpass the discipline of the Thus-Gone One. Why is that? Because bodhisattvas are hard to match. Venerable Pūrṇa, suppose someone who is missing both legs and arms tells you, ‘I will jump across the entire ocean to the other shore.’ As soon as he says that, it is immediately obvious that he is boastful and conceited. Venerable Pūrṇa, likewise, when the hearers and solitary buddhas say, ‘I will surpass the discipline of the bodhisattvas,’ it should, Venerable Pūrṇa, be understood similarly. Why is that? Because the bodhisattva great beings are like an ocean with its monsters. Like the person who is missing his limbs, yet wishes to jump across the ocean, so outrageous are the followers of the vehicles of the hearers and solitary buddhas who seek to surpass the discipline of the bodhisattvas while not possessing the Dharma of the bodhisattvas. Why is that? [F.41.a] Because bodhisattva great beings possess boundless discipline.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, why is the discipline of the bodhisattvas boundless?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, because they wish to free all the boundless beings, who practice a lapsed discipline through their mistaken ways, and establish them in proper discipline.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, what does ‘a lapsed discipline’ refer to?”

Venerable Śāradvatīputra said, “ ‘A lapsed discipline’ refers to clinging to a self and personal belongings as well as having beliefs concerning reference points, beings, life, persons, existence, and nonexistence. Having such mental afflictions as these is said to be a lapsed discipline. That is why bodhisattva great beings aim to establish boundless beings in proper discipline and inspire them to enter this vehicle. Such boundless discipline is not easily surpassed by the hearers or the solitary buddhas. In fact, since the bodhisattvas dedicate the entire perfection of discipline to omniscience, even their mere names surpass the hearers and solitary buddhas.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, how is it possible for defiled discipline to surpass undefiled discipline?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, in this regard, undefiled discipline is observed for the sake of one’s own personal benefit. The discipline of the bodhisattvas, on the other hand, is observed for the sake of boundless beings. Therefore, the discipline of the bodhisattvas surpasses undefiled discipline. [F.41.b] Venerable Pūrṇa, moreover, if the discipline of the bodhisattvas could be measured, it would not surpass undefiled discipline. As such, that discipline would not be the perfection of discipline. So, it is due to the fact that merit is dedicated toward boundless beings that the discipline of the bodhisattvas surpasses undefiled discipline.

“Venerable Pūrṇa, as an analogy, when the sun rises in the sky, it outshines the light of every fireflies. Venerable Pūrṇa, in the same way, when the discipline of the bodhisattvas is dedicated toward omniscience, it outshines the light of discipline that shines from all the non-Buddhists, such as the mīmāṃsakas, the parivrājakas, and the nirgranthas, as well as the noble hearers and the solitary buddhas. Venerable Pūrṇa, as a further analogy, when the moon rises, it eclipses the light of all the stars in the sky. Venerable Pūrṇa, likewise, when the discipline of the bodhisattvas is dedicated toward omniscience, it outshines the discipline of all the hearers and solitary buddhas. Venerable Pūrṇa, it is when bodhisattva great beings bring to mind the Thus-Gone One and engender the unique state of mind that is aimed at omniscience that they engage in the unique experience of bodhisattvas. That is when the bodhisattvas attain the perfection of discipline.

“Venerable Pūrṇa, when bodhisattvas fail to arouse the mind set upon omniscience, what should they be called? Venerable Pūrṇa, those bodhisattva great beings are called ‘those who observe a discipline in which the mind is undetermined.’ By dedicating their merit toward the state of the hearers and solitary buddhas, [F.42.a] they abandon the unique domain of the bodhisattvas. Thus, when bodhisattvas dedicate their merit with good intentions toward the levels of the hearers or solitary buddhas, that in itself makes the bodhisattvas become like corpses. Venerable Pūrṇa, imagine if a magician, or the skilled apprentice of a magician, were to grab a child, tie it to a tree, and pretend to tear it to pieces, throwing the body parts on the ground. In that case all the family members, kinsmen, and relatives of the child would become upset, thinking with great despair that the child had died and that they would never see it alive again. Venerable Pūrṇa, although the child had not really died, they all thought so. Likewise, Venerable Pūrṇa, in the same way one should understand that bodhisattvas who forsake the gem of omniscience are dead, even as they find themselves on the levels of the hearers or solitary buddhas.”

Venerable Pūrṇa asked Venerable Śāradvatīputra, “Would you claim that the discipline of the bodhisattvas, the hearers, and the solitary buddhas are distinct from one another?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, from the perspective of reality and suchness, I would not claim that there is any difference whatsoever between them.”

Venerable Pūrṇa asked, “Well then, in what way would you say that they are different?”

Venerable Śāradvatīputra said, “I will say that the discipline of the bodhisattvas is different from the others in that it causes bodhisattvas to awaken to unsurpassed and perfect buddhahood. It is from that perspective that the discipline of the bodhisattvas surpasses the disciplines of all childish and ordinary beings, hearers, and solitary buddhas. It is due to the fact that they dedicate merit toward omniscience. Venerable Pūrṇa, it is due to the fact that the discipline of the bodhisattvas [F.42.b] surpasses and subdues the entire great trichiliocosm. And why is that? Because the discipline of the bodhisattvas tames beings. Venerable Pūrṇa, that is why the discipline of the bodhisattvas is said to be supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled.

“Venerable Pūrṇa, as an analogy, the properties of the Himālayas, the kings of mountains, are not shared by other mountains. That is why, among all mountains, they have received the name ‘kings of mountains.’ It is only the Himālayas, the kings of mountains, that bear such a title. Venerable Pūrṇa, likewise, the discipline of the hearers and solitary buddhas lacks any dedication of merit toward the state of omniscience, while the discipline of the bodhisattvas is always combined with the dedication of merit toward omniscience. That is why the discipline of the bodhisattvas is called the perfection of discipline. Venerable Pūrṇa, moreover, the discipline of the bodhisattvas surpasses the discipline of the hearers and solitary buddhas.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, in what way does it surpass that?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, the discipline of the bodhisattvas surpasses the discipline of the hearers and solitary buddhas because the bodhisattvas dedicate all forms of discipline toward the state of omniscience.”

Then the Blessed One said to Venerable Śāradvatīputra, “Śāradvatīputra, excellent, excellent! It is excellent that you, Śāradvatīputra, praise and uplift the bodhisattvas in this way, exclusively due to the power of the Thus-Gone One. Śāradvatīputra, that is how it is. Śāradvatīputra, so it is. The discipline of the bodhisattvas [F.43.a] surpasses the discipline of the hearers and the solitary buddhas.”

Then the Blessed One said to Venerable Ānanda, “Ānanda, please adopt, understand, and remember this teaching on the perfection of discipline, just as the elder Śāradvatīputra has delivered it! Ānanda, if it is true and a true statement that the discipline of bodhisattvas surpasses the discipline of the non-Buddhists, of childish ordinary beings, of hearers, and of solitary buddhas, then by that truth and true statement, were Mount Meru the king of mountains to be hurled up into the Brahmā realm and be suspended in midair, it would stay suspended there due to that true statement. And why is that? Ānanda, it is because, apart from the discipline of a thus-gone one, the discipline of the bodhisattvas is said to be supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled in comparison to any other form of discipline, whether defiled or undefiled.”

By the power of the Buddha, Venerable Śāradvatīputra now saw a blessed buddha teaching the Dharma in a world that was one hundred thousand worlds away. The Blessed One then asked Venerable Śāradvatīputra, “Śāradvatīputra, do you see that thus-gone one teaching the Dharma in that world, which is one hundred thousand worlds away?”

Venerable Śāradvatīputra said, “Blessed One, yes, I see him. But, Blessed One, who is he? And what is that buddhafield called?”

The Blessed One said, “Śāradvatīputra, that world is called Torch and the blessed buddha who teaches there is called Moonlight. In that world there is also a hearer [F.43.b] known as Head, who possesses miraculous abilities. With these abilities he lifted up from another realm Mount Meru, the king of mountains, with his bare hands and hurled it up into the Brahmā realm. However, while he was doing so, one bodhisattva remarked, ‘Apart from the discipline of a thus-gone one, the discipline of the bodhisattvas is supreme when compared to any other form of discipline, whether defiled or undefiled! By this statement, just as the Thus-Gone One speaks the truth, may the truth, the true statements, and the blessings of the truth cause Mount Meru, the king of mountains, to stay suspended in the sky just where it is.’ Accordingly, Mount Meru, the king of mountains, has remained suspended in that very place in the sky.”

Then the Blessed One asked Venerable Śāradvatīputra, “Śāradvatīputra, do you see Mount Meru, the king of mountains, suspended in midair there in the sky?”

Śāradvatīputra said, “Yes, Blessed One, I see it.”

The Blessed One said, “Śāradvatīputra, that bodhisattva has consecrated Mount Meru, the king of mountains, by means of the truth, saying, ‘May Mount Meru, the king of mountains, not fall to earth! May it go to the very place it came from!’ ”

Venerable Śāradvatīputra said to the Blessed One, “Blessed One, if one intends to surpass the discipline of the bodhisattvas, that amounts to intending to abandon the discipline of the Thus-Gone One. Why is that? Because the discipline of the bodhisattva great beings cannot be surpassed.”

Venerable Pūrṇa Maitrāyaṇīputra asked Venerable Śāradvatīputra, “Venerable Śāradvatīputra, is it not possible to surpass the discipline of a bodhisattva who has regressed?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, since bodhisattvas maintain the mind of awakening, they cannot regress. If one regresses, [F.44.a] that person should not be called a bodhisattva. Venerable Pūrṇa, as an analogy, if a master archer fails to hit a target with his arrow, he should not be called a master archer. Venerable Pūrṇa, likewise, if the mind and thoughts of bodhisattvas are not directed toward the state of omniscience, or if they practice generosity, observe discipline, cultivate patience, apply diligence, rest in concentration, or cultivate insight without dedicating the merit toward the state of omniscience, such bodhisattvas should not be described as observing discipline. Venerable Pūrṇa, even if bodhisattvas do not know how to dedicate toward the state of omniscience and accordingly do not perform any dedication of merit, it could still be said that they observe discipline as long as they abstain from any dedication aimed at the levels of the hearers or the solitary buddhas. However, it is by proper dedication that bodhisattva great beings genuinely uphold the perfection of discipline.

“Venerable Pūrṇa, that said, some bodhisattvas only awaken after a long time while others, who are skilled in means, can awaken in a short time. Nevertheless, Venerable Pūrṇa, the first type of bodhisattva, who is not skilled in means and therefore takes a long time to awaken, is not like those beings who fall easily into the levels of the hearers and solitary buddhas. As such, they are not like someone who easily and swiftly escapes the threat of bandits. Venerable Pūrṇa, in that way, bodhisattvas who take a long time to awaken are different from those who fall easily into the levels of the hearers and solitary buddhas.

“The bodhisattvas who are skilled in means and wish to awaken to unsurpassed and perfect buddhahood can be of two kinds. [F.44.b] Either they actualize the limit of reality or they swiftly awaken to unsurpassed and perfect buddhahood. Venerable Pūrṇa, think of the analogy of a burning house that contains a collection of gemstones. If the people who live in that house are fond of gemstones, two scenarios are possible: either they remain in the house and die in the fire or they pick up the gemstones and escape. Venerable Pūrṇa, likewise, for the bodhisattvas who are skilled in means and wish to swiftly awaken to unsurpassed and perfect buddhahood, two scenarios are possible: either they actualize the limit of reality or they swiftly awaken to unsurpassed and perfect buddhahood.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, are bodhisattvas who actualize the limit of reality considered skilled in means?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, no, bodhisattvas who actualize the limit of reality are not considered skilled in means. Why is that? Because falling into the levels of the hearers and solitary buddhas does not make bodhisattvas skilled in means. In fact, it means that they are not skilled in means. Venerable Pūrṇa, moreover, when bodhisattvas are practicing for the sake of awakening, it is improper to think, ‘May I awaken to unsurpassed perfect buddhahood swiftly, but not other bodhisattvas!’ This type of improper attitude is a fault in their discipline. Venerable Pūrṇa, moreover, it is improper for bodhisattvas to think, ‘I practice vast generosity, I observe discipline, [F.45.a] I cultivate patience, I apply diligence, I rest evenly in concentration, and I apply the perfection of insight. But other bodhisattvas do not.’ Such an improper attitude is a fault in their discipline. Venerable Pūrṇa, moreover, it is improper for bodhisattvas to think, ‘I know how to genuinely dedicate merit, yet other bodhisattvas do not.’ Such an improper attitude is a fault in their discipline. Venerable Pūrṇa, moreover, it is improper for bodhisattvas to think, ‘With just a single offering of a meal and a single arousal of the mind of awakening I can surpass all other bodhisattvas, even if they were to live for as many eons as there are grains of sand in the Ganges, constantly offering food worthy of a universal monarch.’ Such an improper attitude is a fault in their discipline. Even though such bodhisattvas may generally be skilled in means, they should not be described in that way as long as they have such thoughts. Why is that? Because bodhisattvas do not conflict with other bodhisattvas. Bodhisattvas do not despise other bodhisattvas. Bodhisattvas do not mistreat other bodhisattvas. Bodhisattvas respect other bodhisattvas, just as they would respectfully serve the Thus-Gone One.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, why should only bodhisattvas be served with respect? Should we not attend to other beings respectfully?”

Venerable Śāradvatīputra said, “Yes, Venerable Pūrṇa, indeed we should respect all beings and serve them devotedly, just as we would serve the Thus-Gone One. [F.45.b] Likewise, when bodhisattvas see another bodhisattva, they should serve that person with respect. Likewise, if they see a practitioner who observes pure conduct, they should also serve that person with respect. In the same way, they should serve all other beings with respect. Thus, bodhisattvas should serve others with an attitude of humbleness, respect, politeness, and humility. They should do so while forming the resolve, ‘Once I have awakened to unsurpassed and perfect buddhahood, I will bring these beings to the state beyond suffering and teach them the Dharma so that they may be free of afflictions.’ Venerable Pūrṇa, in this way bodhisattva great beings should be humble and loving toward others. They should be the best among beings. They should also bring out the best in them. Why is that? Because the best is buddhahood. Thus, bodhisattvas should love all other beings while inspiring them to take the Lord of the Dharma as their master.”

Venerable Pūrṇa Maitrāyaṇīputra said to Venerable Śāradvatīputra, “Venerable Śāradvatīputra, when bodhisattvas awaken to unsurpassed and perfect buddhahood, do all beings venerate them as masters of the Dharma, so that they explain and teach them? Venerable Śāradvatīputra, as an analogy, if a magician, or the skilled apprentice of a magician, were to conjure up an army with four divisions along with a magically created king, would the illusory soldiers not think [F.46.a] that they had a king to rule them?”

Venerable Śāradvatīputra said, “No, Venerable One, they would not.”

Venerable Pūrṇa asked, “Well, would that king not think that the four divisions of his army existed?”

Venerable Śāradvatīputra said, “No, Venerable One, he would not.”

Venerable Pūrṇa said, “All of the four divisions of the army are immaterial and unreal. Since they are immaterial and unreal, no one would install himself as their ruler. When the Blessed One says that all phenomena are illusory, then what is to be looked upon as being supreme? Which phenomena do bodhisattvas view as supreme? And what is it that establishes itself as being supreme?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, if bodhisattvas observe phenomena, they are not engaged in the perfection of insight. It is whenever they do not observe any phenomena that bodhisattvas become inseparable from the perfection of insight. That is the bodhisattvas’ skill in means. The bodhisattvas’ perfection of discipline is to not regard any phenomenon as supreme, and then to become nonregressing from that state. Those who are nonregressing masters of illusory phenomena, and who strive and perceive the results yet do not observe any phenomena whatsoever, are called bodhisattvas who don the great armor of diligence because they are nonregressing from that state. In general, the worlds of gods, humans, and asuras will all perish. Within this state, however, nothing comes to an end. In this way, as they realize this identity and attain unsurpassed and perfect awakening, [F.46.b] they will expound on the nature of peace using names, words, and letters.

“The nature of all phenomena is ineffable. Venerable Pūrṇa, while all phenomena are clearly visible, they are nonetheless indescribable. When bodhisattvas awaken to unsurpassed and perfect buddhahood, they announce to beings, ‘I clearly perceive reality! Although it may be realized, it cannot be shown. Still, I teach it the way I have realized it. Even so, it cannot be taught to anyone, nor will it ever be taught to anyone.’ Therefore, the minds of bodhisattva great beings who wish to awaken to unsurpassed and perfect buddhahood are nonregressing and never discouraged. If they are diligent at all times and dedicate that perfection of diligence toward the state of omniscience, then that is the perfection of discipline. If they dedicate that perfection of diligence toward the state of omniscience, then the perfection of discipline will be a pure form of discipline. Merely by dedicating toward the state of omniscience the discipline of bodhisattvas becomes pure.”

Venerable Pūrṇa said, “Venerable Śāradvatīputra, how does one dedicate illusory phenomena toward the state of omniscience?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, if these phenomena were not illusory, it would be utterly impossible to dedicate them toward omniscience. It is precisely because these phenomena are illusory that it is possible to dedicate them toward omniscience. That is why the bodhisattvas’ effort is so powerful and their diligence so complete.”

Venerable Pūrṇa said, “That powerful effort, [F.47.a] what does it support?”

Venerable Śāradvatīputra said, “It is the basis for being skilled in means. On the basis of such skill in means, they think, ‘In this way should I skillfully relate to these phenomena.’ Thus they do not habituate themselves to them, nor fall into the limit of reality. As an analogy, think of a man standing on top of a tall cliff, holding an umbrella tightly in his two hands. Even if he were to step right up to the edge, look down into that terrifying abyss, and extend his foot into the empty sky, the wind would hold up the umbrella and, due to its strength, prevent him from falling. In this way the man standing at the edge of the cliff would be supported by the umbrella, which would be pushed up by the wind, even as he stepped into the void. In this way he would be able to look into the abyss without falling.

“Venerable Pūrṇa, likewise, bodhisattva great beings who are skilled in means rely on skillful means and, with great compassion, behold illusory phenomena and understand them precisely as they are. As they employ skillful means, they do not fall into cultivating these phenomena, and do not become discouraged. They also do not have realization with regard to these phenomena. Why is that? The terrifying abyss from the analogy represents realizing the emptiness of all phenomena. You should understand that this is how bodhisattva great beings don the great armor and, employing skillful means, come to possess the sacred accumulation of the perfection of discipline. The discipline of bodhisattvas refers to not perceiving any phenomena, whether actually formed or realized. You should know that this is the bodhisattvas’ perfection of discipline. Bodhisattva great beings who are upholding the perfection of skillful means [F.47.b] are also upholding all of the other perfections. Bodhisattva great beings who are never apart from any of the perfections are standing at the gateway to omniscience from where they proceed, having surpassed the hearers and the solitary buddhas. That is because they have set their mind on the precious gem of omniscience.

“Venerable Pūrṇa, as an analogy, consider a man who goes into a cave only to discover that everywhere the walls are filled with gems, gold, and silver. The farther he goes into the cave, the more gems, gold, and silver he discovers and now he even notices clusters of pearls. If he should become attached to his discovery, he would miss out on the truly priceless gems in the cave. If, however, he does not get attached to all the gems, gold, silver, and clusters of pearls, he could set those aside, find where the truly priceless gems are, and take possession of them. Venerable Pūrṇa, likewise, if bodhisattvas who are not skillful praise the levels of the hearers and solitary buddhas as well as their miraculous and supernatural abilities, they might begin to long for those states. In that case they will have been diverted away from the precious gem of omniscience. Venerable Pūrṇa, when skillful bodhisattvas praise the levels of the hearers and solitary buddhas, they do so without any mental involvement and while continuing to surpass them. They do not even feel the slightest attachment to them, nor any clinging or desire for them. Without any desire or concern for them, they are able to surpass them. And why must they do that? Because the levels of the hearers and solitary buddhas [F.48.a] present an obstacle to attaining omniscience. It is by going beyond these two states that they can gradually attain the precious gem of omniscience.

“Venerable Pūrṇa, if that man is able to rise above his attachment to the gems, gold, silver, and clusters of pearls, he can stay in the cave and enjoy the truly priceless valuables that he now possesses. In fact, he can even share them all with others. Venerable Pūrṇa, likewise, skillful bodhisattva great beings do not savor their experiences and thus they are able to rise above these two levels and gradually attain the state of omniscience. However, if bodhisattva great beings should become attached to those two levels, they would no longer possess skillful means. Therefore, it is due to embracing skillful means that they do not place any trust in those two levels. As long as they have not awakened to unsurpassed and perfect buddhahood, bodhisattvas do not place their trust elsewhere.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, what does it mean that nonregressing bodhisattva great beings do not place their trust elsewhere?”

Venerable Śāradvatīputra said, “It is not that they should distrust the six perfections. It is by becoming familiar with the six perfections that they soon shall awaken to unsurpassed and perfect buddhahood. Therefore, bodhisattvas think, ‘I will engage in the six perfections with the same urgency as if my hair and clothes were on fire, so that I can awaken to unsurpassed and perfect buddhahood in a short span of time.’ Moreover, Venerable Pūrṇa, bodhisattvas who wish to awaken to unsurpassed and perfect buddhahood might get the thought, ‘May this discipline of mine [F.48.b] enable me to possess all the marks of a buddha!’ If that happens, it means that the bodhisattvas are engaged in thinking. And any type of thinking should be acknowledged as a fault in the bodhisattvas’ discipline. It is therefore not appropriate for bodhisattva great beings to strive for unsurpassed and perfect awakening simply for the sake of attaining these marks. If bodhisattvas think of the marks as being supreme, it means that they cling excessively to discipline.”

Then the Blessed One said to Venerable Śāradvatīputra, “Śāradvatīputra, do you understand what it means to say, ‘This bodhisattva clings excessively to discipline while this one does not?’ ”

Śāradvatīputra replied, “As I have understood the meaning expressed by the Blessed One, in whom I trust, bodhisattvas should be known as clinging excessively to discipline if they develop aspirations for the levels of the hearers or the solitary buddhas. Why is that? Because if they aspire to attain the levels of the hearers or the solitary buddhas, then they are no longer within the domain of a bodhisattva. Instead, those bodhisattvas are excessively clinging to discipline. If bodhisattvas focus on form, sound, smell, taste, or texture, that should be considered unfounded attention by bodhisattvas. Why is that? Because such unfounded attention is classified as a disturbing emotion and all that belongs under that category that leads to taking on a physical body in this and other lives. However, the more they take on physical bodies, [F.49.a] the more they can practice and engage in the six perfections. The more they are able to practice and engage in the six perfections, the closer they come to omniscience. Blessed One, that is how I understand it. Blessed One, in this way even disturbing emotions can be of benefit for bodhisattva great beings in their pursuit of omniscience. Thus, Blessed One, whenever bodhisattvas see that even disturbing emotions can be of benefit, that is when those bodhisattva great beings become truly skilled in means. Moreover, in this way bodhisattvas also observe discipline and do not excessively cling to it.”

The Blessed One said to Venerable Śāradvatīputra, “Excellent! Śāradvatīputra, that is excellent! Śāradvatīputra, what you have just said is precisely what the Thus-Gone One has taught. It is a true Dharma statement and a reply that fully conforms with the Dharma. Śāradvatīputra, in this regard, when bodhisattva great beings observe the perfection of discipline, they will form the wish, ‘By this practice of the perfection of discipline, may all beings in all the endless and limitless worlds who practice a lapse in discipline, each attain proper discipline as a result of my training in the perfection of discipline! May they abandon their lapse in discipline and may this discipline of mine be of benefit to everyone!’ If bodhisattvas think in this way, they should be regarded as being skilled in means. The more they are able to dedicate their discipline, the more their perfection of discipline will flourish. [F.49.b] The more their perfection of discipline flourishes, the more those bodhisattvas come to uphold the boundless Dharma. By not limiting their discipline, bodhisattvas come to uphold the boundless Dharma. Moreover, bodhisattvas should dedicate their merit by focusing on other bodhisattvas, saying, ‘May all beings in all the limitless worlds who have newly entered the bodhisattva vehicle become nonregressing by means of my discipline, and may all nonregressing bodhisattvas quickly perfect the state of omniscience!’ The more bodhisattvas are able to dedicate merit in this way, the more they avoid straying from the mind of omniscience and the closer they are to that state. In this way those bodhisattvas’ boundless perfection of discipline will increase endlessly.

“The dedication made by bodhisattvas who dedicate the perfection of discipline to other bodhisattvas can be compared with the dedication of someone who makes the wish, ‘May all the lapse in discipline of beings in as many worlds as there are grains of sand in the Ganges be consummated as the perfection of discipline!’ In that case, the latter dedication does not amount even to one percent of the dedication of the perfection of discipline made by the bodhisattvas who dedicate their perfection of discipline toward other bodhisattvas. Nor does it count for one thousandth or a hundred thousandth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. Why is that? Because, Śāradvatīputra, those bodhisattvas embrace and support the state of omniscience. Any bodhisattvas who uphold the practice of omniscience and teach it to others will benefit and support countless and limitless beings.

“Śāradvatīputra, imagine [F.50.a] a mansion with ten or twenty halls, supported by just a single pillar. In the shade inside that mansion there might be several hundred, several thousand, or even several hundred thousand beings. If for some reason a man wanted to tear down that single pillar, someone might warn him, saying, ‘Hey! If you tear down the pillar that supports the mansion, many hundreds of beings will lose their lives.’ Since such a well-meaning and caring person would be able to stop the other person from tearing down the pillar of the mansion, others might begin to praise him, saying, ‘Hey, you have given the gift of life to many hundreds, thousands, even hundreds of thousands of beings!’

“Likewise, Śāradvatīputra, if bodhisattvas, who wish to awaken to unsurpassed and perfect buddhahood, teach and explain the levels of the hearers and solitary buddhas yet do not teach and explain the six perfections, then they create obstacles to attaining the state of a worthy one for a limitless number of beings. Śāradvatīputra, if someone teaches and explains the six perfections as well as the way to omniscience out of a wish to awaken to unsurpassed and perfect buddhahood, then they are granting beings the gift of becoming a worthy one. Therefore, Śāradvatīputra, if bodhisattvas encounter my teaching, form the wish to awaken to unsurpassed and perfect buddhahood, and subsequently teach and explain the six perfections to others, then they are bringing benefit and happiness to limitless beings.

“Śāradvatīputra, other bodhisattva great beings who practice the perfection of discipline may dedicate their merit toward all beings, saying, [F.50.b] ‘May this discipline cause all beings to observe discipline!’ When others hear those words, they will be happy and joyful, and being free of ill will, they will instead adopt discipline. In that way they engender a single attitude of resting in the bodhisattvas’ perfection of discipline. However, that does not amount even to one percent of the stream of merit of the former bodhisattvas. Nor does it count for a thousandth or a hundred thousandth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. The more bodhisattvas dedicate their discipline for the sake of all beings, the more those bodhisattva great beings are advanced by the perfection of discipline. That is why bodhisattvas should practice the perfection of discipline.”

Venerable Śāradvatīputra said to the Blessed One, “Blessed One, how can we identify bodhisattvas? How long must bodhisattvas practice in order to be known as bodhisattvas? Say they explain and teach to all beings about the perfection of generosity, the perfection of discipline, the perfection of patience, the perfection of diligence, the perfection of concentration, and the perfection of insight. Starting with the perfection of generosity, all the way through to the perfection of insight, they dedicate toward omniscience for the sake of all beings. In the proper sequence, they dedicate by saying, ‘Through my generosity may all miserly beings become generous. Through my perfection of discipline may everyone with a lapse in discipline become disciplined. Through my perfection of patience [F.51.a] may all malicious and furious beings develop patience. Through my perfection of diligence may all lazy beings become diligent. Through my perfection of concentration may all beings who are lost in thought and those who are distracted attain concentration. Through my perfection of insight may all deluded beings with faulty insight gain proper insight!’ Blessed One, how many eons will it take for those bodhisattva great beings to reach their goal?”

The Blessed One said to Venerable Śāradvatīputra, “Śāradvatīputra, when bodhisattva great beings dedicate in this way, they will realize their goal within five hundred eons. Moreover, if bodhisattvas possess such skillfulness, wish to awaken to unsurpassed and perfect buddhahood within the era of the one thousand buddhas of this excellent eon, and moreover can make aspirations such as, ‘Whatever it takes, may the lower realms be emptied,’ and ‘When my hearers first assemble, may there be billions of worthy ones,’ then, Śāradvatīputra, I promise that their awakening will be accomplished within one thousand eons. By delighting in such aspirations, there will be signs, indications, and marks that they will be fulfilled within five hundred eons. Thus, they shall be known as nonregressing bodhisattvas.”

Venerable Śāradvatīputra said, “Blessed One, when bodhisattva great beings hear this teaching on the perfections, it fills them with joy. [F.51.b] That is because they know that bodhisattvas are not abandoned by the blessed buddhas. Thus, if bodhisattva great beings hear this teaching on the perfections, they will be filled with joy and delight. Even if these feelings last for just a single day, they will cause them to enter this vehicle and remain there for a long time. If the joy lasts for two days, those bodhisattvas will enter the vehicle and stay there for an exceedingly long period. If the joy lasts for seven days, those bodhisattvas will enter this vehicle and remain there for an even longer time. As they remain within this vehicle, they will stay there for an exceedingly long time.”

Venerable Śāradvatīputra then continued addressing the Blessed One: “Blessed One, please let me explain the meaning of what the Blessed One has taught. The roots of virtue gathered henceforth by bodhisattva great beings will thus increase greatly and, being skilled in means, they will actualize within seven eons the teachings on the perfections that they receive. I have the confidence to articulate this teaching of the blessed ones on the perfections due to the blessings of the Thus-Gone One.”

The Blessed One said, “Śāradvatīputra, that is correct. That is true. These signs and indications foretell that the bodhisattva great beings will enter this vehicle and remain for the entire duration. That is why those bodhisattvas are known to be nonregressing bodhisattvas. However, if bodhisattvas do not become elated when the perfections are being explained, you should understand that those bodhisattvas have only newly entered this vehicle. Śāradvatīputra, I declare that bodhisattvas gradually attain omniscience by entering this vehicle, listening to the perfections, [F.52.a] and then training in them.”

Venerable Śāradvatīputra said, “Blessed One, the degree to which the blessed buddhas do not abandon the bodhisattvas is amazing!”

The Blessed One said, “Śāradvatīputra, tell me, do you think that it is only the bodhisattvas whom the blessed buddhas do not abandon? Śāradvatīputra, you should not think that way. Why is that? Because the blessed buddhas do not abandon anyone. Rather, they keep in their hearts a constant concern to liberate all beings from the sufferings they experience in saṃsāra. Śāradvatīputra, a thus-gone one is just as concerned with all beings as he is with the thus-gone ones. Śāradvatīputra, if the Thus-Gone One discriminated in his concern for the thus-gone ones, the bodhisattvas, the solitary buddhas, the worthy ones, the non-returners, the once-returners, the stream enterers, the followers of the Dharma, the faithful ones, the non-Buddhists in possession of the five superknowledges, those who practice the path of the ten virtuous actions, and least of all with murderers and outcasts, then, Śāradvatīputra, the thus-gone, worthy, perfect Buddha would have preferences. However, Śāradvatīputra, the Thus-Gone One is just as concerned with all beings as he is with other thus-gone ones; [F.52.b] thus the blessed buddhas dwell within the sameness of all phenomena. Śāradvatīputra, I do not see any entity or object that causes the Thus-Gone One to feel any attachment or anger. In fact, there could not possibly be such a thing. Why is that? Because the blessed buddhas have relinquished all attachment and anger. Still, Śāradvatīputra, we do say that the Thus-Gone One does not abandon bodhisattvas. Why is that? Because the Thus-Gone One continues to train bodhisattva great beings in the six perfections and steadily spreads the light of the Dharma in the world. Śāradvatīputra, since the blessed buddhas perceive this ultimate perspective, they decide to instruct and teach the bodhisattvas. Therefore, even when the Thus-Gone One passes away, bodhisattvas can still gradually awaken to unsurpassed and perfect buddhahood and spread the light of the Dharma in the world.”

Venerable Śāradvatīputra said to the Blessed One, “Blessed One, that is true. Well-Gone One, that is true. Once the Thus-Gone One is no more, the bodhisattvas will eventually awaken to unsurpassed and perfect buddhahood and spread the light of the Dharma in the world.”

The Blessed One said, “Śāradvatīputra, think of a tree that falls over in the forest. A seed from that tree might sprout at the edge where the tree fell. Gradually the tree grows and eventually develops a lush canopy where many hundreds, [F.53.a] thousands, and even hundreds of thousands of beings can find shelter from the torments of heat, wind, sun, and hail. Sitting in the shade of that tree they feel happy and at ease. These beings come to appreciate the shade to the extent that the thought of going somewhere else never occurs to them. Whatever functions the former tree fulfilled are now taken over by that new tree. Likewise, Śāradvatīputra, as the bodhisattva great beings gradually train in the six perfections and awaken to unsurpassed and perfect buddhahood within this very buddha realm, they fulfill the same functions as the other thus-gone, worthy, perfect buddhas, teaching the Dharma in order to eradicate the disturbing emotions of limitless beings. Thus, intelligent beings come to experience the Dharma and Vinaya and later have no wish to abandon that Dharma and Vinaya.

“Śāradvatīputra, just as people who are plagued by the torments of heat, wind, sun, and hail have no desire to leave the shade of the tree, so, Śāradvatīputra, intelligent beings have no wish to seek out non-Buddhist teachers once they have experienced the nectar-like taste of the Dharma and Vinaya that the Thus-Gone One teaches. It is because the blessed buddhas perceive this ultimate perspective that they decide to instruct and teach the bodhisattvas. Thus, when the Thus-Gone One passes away so that no Thus-Gone One remains, the bodhisattva great beings awaken to unsurpassed and perfect buddhahood, [F.53.b] remaining in the world and offering shade to others.”

Venerable Śāradvatīputra said to the Blessed One, “Blessed One, please allow me to explain the meaning of what the Blessed One has taught. One might teach a hundred, a thousand, a trillion, or even more followers of the vehicle of the hearers and establish them in the state of a worthy one. However, if one compares that Dharma teaching to bodhisattvas who just once set their mind on the state of omniscience in order to practice these perfections, then these latter ones will be supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled. That single occurrence of the mind of awakening would be superior.”

The Blessed One said to Venerable Śāradvatīputra, “Excellent, Śāradvatīputra, excellent! As a hearer of the teacher you are learned, bright, gentle, and fearless. You are an intelligent being who acts according to the teaching.”

Then the Blessed One spoke to Venerable Ānanda, “Ānanda, please make sure to remember, master, and retain the elder Śāradvatīputra’s instructions on the bodhisattvas’ perfection of discipline.”

Venerable Ānanda replied to the Blessed One, “Blessed One, I will uphold this teaching on the bodhisattva great beings’ perfection of discipline and, in order that those who have newly entered this vehicle as well as all nonregressing bodhisattvas may reach the state of omniscience, Well-Gone One, I will master this teaching and remember it.”

Once the Blessed One had spoken, Venerable Śāradvatīputra, Venerable Pūrṇa Maitrāyaṇīputra, [F.54.a] Venerable Ānanda, the great hearers, the bodhisattva great beings who had gathered from all directions, and the entire world, including its gods, humans, asuras, and gandharvas, rejoiced and praised what the Blessed One had said.