Teaching the Five Perfections
The Perfection of Concentration

Thus did I hear at one time. The Blessed One was staying in Rājagṛha, on Vulture Peak Mountain, along with a great saṅgha of 1,250 monks. At that time Venerable Śāradvatīputra asked the Blessed One, “Blessed One, when bodhisattva great beings strive to awaken to unsurpassed and perfect buddhahood, how should they train in the perfection of concentration? Blessed One, how should they practice the perfection of concentration?”

The Blessed One said to Venerable Śāradvatīputra, “Śāradvatīputra, when bodhisattva great beings who wish to awaken to unsurpassed and perfect buddhahood rest evenly in the first concentration, they should think to themselves, ‘Previously I have also rested in this concentration, and as I rested in this first concentration, I nevertheless took birth in saṃsāra, which is without beginning or end.’ Contemplating in this manner, they should refrain from resting in this equipoise and instead use it as a basis for awakening to unsurpassed and perfect buddhahood. Likewise, when resting evenly in the second, third, and fourth concentrations, those bodhisattvas should think, ‘In the past I likewise rested in this concentration and, although I did so, I nevertheless took birth in saṃsāra, which is without beginning or end. In the past I already developed these concentrations.’ As they consider this, they should avoid resting in these concentrations and instead utilize them for awakening to unsurpassed and perfect buddhahood. [F.65.b] Based on the fourth concentration, they must then accomplish the five superknowledges.

“Furthermore, bodhisattvas should think, ‘Just as the bodhisattvas of the past trained by resting evenly in the perfection of concentration, so I will also train now.’ When bodhisattvas wish in this way to practice the perfection of concentration, they must also accomplish the perfection of insight. Śāradvatīputra, using the fourth concentration as a basis, bodhisattva great beings should not rest within it in order to actualize the exhaustion of defilements, but rather regard it as their foundation for attaining unsurpassed and perfect awakening. When bodhisattvas rest in the fourth concentration, they should never savor the experience of concentration, the bliss of concentration, or the related results of concentration. Nevertheless, they should still use the concentration as a basis. With the fourth concentration as a basis, they should rest evenly in the attainment of the field of limitless space and accomplish that state. Gradually, they should then rest in and accomplish the attainments of the field of limitless consciousness, the field of nothing whatsoever, and the field of neither perception nor non-perception. However, even though they use these attainments of the formless realm as a basis, they should not savor these experiences.”

Venerable Śāradvatīputra then said to the Blessed One, “Blessed One, when bodhisattva great beings perceive the significance of this, they will not rest evenly in the attainment of the state of cessation.”

The Blessed One said, “Śāradvatīputra, because bodhisattva great beings are afraid to fall into the levels of the hearers and the solitary buddhas, [F.66.a] they should not rest in the blissful attainment of the cessation of perceptions and feelings. They should recognize that if they come to rest in the blissful attainment of the cessation of perceptions and feelings, they will actualize the result of a worthy one. Śāradvatīputra, if bodhisattva great beings see these implications, they will avoid resting in the attainment of the cessation of perceptions and feelings.”

Śāradvatīputra said, “Blessed One, it is amazing how bodhisattva great beings use these states of attainment as a foundation, yet do not savor the experience of attainment, nor have any attachment to these states.”

The Blessed One said, “Śāradvatīputra, that is correct. That is how it is. It is amazing how bodhisattvas use these states of attainment as a foundation without savoring the experience of attainment and without developing any attachment to these states. It is truly amazing. Śāradvatīputra, therefore, I shall give you an analogy in order to elaborate on and clarify this point. Śāradvatīputra, for this analogy, imagine if a person from this Jambu continent, who is not free of desire and craving, were to travel to the Unpleasant Sound continent to the north. Upon arrival there, he would witness all the available riches of the northern continent, such as the unclaimed women, the fabrics that emerge from the wish-fulfilling tree, the fruits that appear without being cultivated, the ornamented trees, along with all the other pleasures and enjoyments and all the unclaimed gold and gems. Śāradvatīputra, although he would see the full extent of the scenery of the Unpleasant Sound continent, since he had to return, he would feel no attachment or craving. Even though he had seen all the pleasures and enjoyments of those living in the Unpleasant Sound continent, [F.66.b] he would nevertheless return here to the Jambu continent. Śāradvatīputra, likewise, even though bodhisattva great beings practice the four concentrations as well as the four attainments of the formless realm, they do not savor the experience of them. When bodhisattva great beings cultivate the four concentrations and the four attainments of the formless realm as foundations, they focus on the world of those who experience desire. In doing so, they will once again manifest a physical body in the realm of desire when their current body disintegrates. Śāradvatīputra, this is how bodhisattvas adopt and practice the six perfections.”

Venerable Śāradvatīputra asked the Blessed One, “Honorable Blessed One, why do the bodhisattva great beings abandon such special abodes and such unique levels, only to take birth in the desire realm once again?”

The Blessed One said, “Śāradvatīputra, bodhisattva great beings do not take birth among the long-lived gods. Why is that? Because they fear that it will delay their practice of the perfections and postpone their full awakening to unsurpassed and perfect buddhahood.”

Śāradvatīputra said, “Blessed One, it must be very difficult for bodhisattvas to abandon such a sublime place and instead turn their attention to this awful place. Honorable Blessed One, as an analogy, when a person who is not free of desire and craving sees a fine woman, beautifully adorned with all sorts of jewelry, he will surely observe her and scan her entire appearance, but he would nevertheless not act lasciviously toward her. At another time, he might come across a repulsive female servant or laborer in a deserted area. Looking at her [F.67.a] he will of course not find her very beautiful or attractive and yet he might act lasciviously toward her. Blessed One, I think this is a suitable analogy to illustrate how bodhisattva great beings abandon the blissful and joyful abodes of the four concentrations and the four attainments of the formless realm and once again turn their attention to the desire realm.”

The Blessed One said, “Śāradvatīputra, when bodhisattva great beings turn their attention from these abodes and focus on the desire realm instead, that, Śāradvatīputra, is the skillful means of the bodhisattvas. Why is that? Because this is how they avoid abandoning omniscience.”

Venerable Pūrṇa Maitrāyaṇīputra asked Venerable Śāradvatīputra, “Venerable Śāradvatīputra, why are bodhisattva great beings permitted to practice the attainment of the first concentration state and why are they likewise permitted to undertake the second, third, and fourth concentrations, and yet not dwell in them?”

Venerable Śāradvatīputra said to Venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, because they fear taking birth among the long-lived gods once their body disintegrates. Venerable Pūrṇa, since the thus-gone, worthy, perfect Buddha perceives these consequences, he does not allow them to take birth among the long-lived gods. Why is that? Because if they are born in the desire realm they can more swiftly perfect the state of omniscience.”

Venerable Pūrṇa said, “Venerable Śāradvatīputra, it is amazing how bodhisattva [F.67.b] great beings practice these concentration levels, only to later abandon these levels and turn their attention to this lowly world so filled with hardships. Venerable Śāradvatīputra, as an analogy, if a man finds a treasure filled with many different jewels, he will evaluate it, pick it up, and then proceed. Another time, he may see a kākaṇi coin or a kārṣāpaṇa coin and, stretching out his arm, pick it up and proceed. Likewise, Venerable One, once bodhisattva great beings have rested blissfully and leisurely in the four concentrations and the four attainments of the formless realm, they will at first evaluate them and then rest within those states. However, they will subsequently turn their attention to the phenomena of the desire realm and, as their body disintegrates, they will take birth in the desire realm. In this way the bodhisattva great beings will once again take up the practice of the six perfections. Venerable Śāradvatīputra, since the thus-gone, worthy, perfect Buddha perceives the implications of all this, he does not allow bodhisattvas to take birth among the long-lived gods.”

Venerable Pūrṇa Maitrāyaṇīputra asked the Blessed One, “Blessed One, that which I have taught and explained here, is that taught by the Thus-Gone One and is it a Dharma statement? Is it a Dharma discourse that agrees with the Dharma?”

The Blessed One said, “Pūrṇa, what you have taught and explained is taught by the Thus-Gone One. It is a Dharma statement. It is a Dharma discourse that agrees with the Dharma. Pūrṇa, if bodhisattva great beings rest in the first concentration, as well as the second, third, and fourth concentrations, they must not think, ‘I have produced these concentrations [F.68.a] and now I will take birth in the form realm or the formless realm.’ However, neither should they think, ‘I will go beyond the form realm and the formless realm.’ ”

Pūrṇa asked, “Honorable Blessed One, is the omniscience of the Thus-Gone One beyond, and separate from, the desire realm, the form realm, and the formless realm?”

The Blessed One said, “Pūrṇa, that is correct. That is how it is. The omniscience of the thus-gone, worthy, perfect Buddha is beyond the desire realm, beyond the form realm, and beyond the formless realm. It is beyond, and separate from, these three realms.”

Pūrṇa said, “Blessed One, if the omniscience of the Thus-Gone One is separate from the three realms, then, as the thus-gone, worthy, perfect Buddha sees the implications of doing so, he should not allow the bodhisattvas to awaken to unsurpassed and perfect buddhahood and, practicing the perfection of concentration, transcend the desire realm, the form realm, and the formless realm.”

The Blessed One said, “Pūrṇa, if bodhisattvas who wish to awaken to unsurpassed and perfect buddhahood and practice the perfection of concentration were allowed to transcend the desire realm, the form realm, and the formless realm, they would abandon their bodhisattva vow and end up on the levels of the hearers and the solitary buddhas. Pūrṇa, [F.68.b] when bodhisattva great beings sit at the seat of awakening, that is the time and occasion for the bodhisattva great beings to abandon the desire realm and the form realm. Pūrṇa, it is when bodhisattvas have aroused the mind of awakening and dedicated all that arises toward omniscience that they remove themselves from the third realm and bring themselves closer to omniscience.”

Pūrṇa asked, “Honorable Blessed One, how do bodhisattvas who are practicing the perfection of concentration and who uphold the perfection of insight avoid savoring the experience of concentration and its subcategories without being apart from them either?”

The Blessed One said, “Pūrṇa, when bodhisattvas practice the perfection of concentration, they maintain the concentrations and their subcategories while applying the notion of egolessness. They then dedicate the resulting roots of virtue toward the state of omniscience. Pūrṇa, in this way bodhisattva great beings practice the perfection of concentration and uphold the perfection of insight without savoring the experience of concentration or its subcategories, and yet without being apart from them either.”

Pūrṇa asked, “Honorable Blessed One, how do bodhisattvas practice the perfection of concentration and uphold the perfection of diligence?”

The Blessed One said, “Pūrṇa, when bodhisattvas are practicing the perfection of concentration and have transcended the desire realm, they must abandon the concentrations and once again turn their attention to the desire realm. Pūrṇa, then those bodhisattva great beings are practicing the perfection of concentration [F.69.a] and upholding the perfection of diligence.”

Pūrṇa asked, “Honorable Blessed One, how do bodhisattvas practice the perfection of concentration and uphold the perfection of patience?”

The Blessed One said, “Pūrṇa, when bodhisattva great beings are filled with love and compassion and practice that very same concentration, they will rest without any hostility. Pūrṇa, then those bodhisattva great beings are practicing the perfection of concentration and upholding the perfection of patience.”

Pūrṇa asked, “Honorable Blessed One, how do bodhisattvas practice the perfection of concentration and uphold the perfection of discipline?”

The Blessed One said, “Pūrṇa, when bodhisattvas practice the perfection of concentration, they should avoid thinking of the levels of the hearers and the solitary buddhas as being supreme. Pūrṇa, then those bodhisattva great beings are practicing the perfection of concentration and upholding the perfection of diligence.”

Pūrṇa asked, “Honorable Blessed One, how do bodhisattvas practice the perfection of concentration and uphold the perfection of generosity?”

The Blessed One said, “Pūrṇa, when bodhisattvas practice the perfection of concentration, they should engender compassion for all beings and think, ‘These beings are never free from the sufferings experienced in saṃsāra. Therefore, when I awaken to unsurpassed and perfect buddhahood, I will benefit these beings with the gift of the Dharma and teach them the Dharma, so that they can abandon all afflictions.’ [F.69.b] Pūrṇa, this is how bodhisattva great beings practice the perfection of concentration and uphold the perfection of generosity.”

Pūrṇa asked, “Honorable Blessed One, what are such skillful bodhisattva great beings like?”

The Blessed One said, “Pūrṇa, they are nonregressing bodhisattvas.”

Pūrṇa said, “Honorable Blessed One, when bodhisattva great beings don the great armor for the sake of limitless beings, they think, ‘I will bring limitless beings to nirvāṇa. I will ensure that the way of the Buddha remains uninterrupted.’ And they undertake hardship when all the while the one who passes into nirvāṇa, the act of passing into nirvāṇa, and the full awakening to unsurpassed and perfect buddhahood do not exist. That is amazing!”

The Blessed One said, “Pūrṇa, that is certainly true. However, they do undergo suffering and they do bring suffering to an end. Therefore, in this way one should regard bodhisattva great beings as undertaking hardships.”

Pūrṇa said, “Honorable Blessed One, quite so, that is correct. One should understand that bodhisattvas do undertake hardships. That is because they awaken to unsurpassed and perfect buddhahood for the sake of limitless beings without any focus on someone passing into nirvāṇa, the act of passing into nirvāṇa, or the full awakening to unsurpassed and perfect buddhahood. Having done so, [F.70.a] they teach the Dharma in order to eradicate the attachment, anger, and delusion of all beings.”

The Blessed One said, “Pūrṇa, if bodhisattvas rest without distraction and contemplate the state of omniscience, you should know that they possess concentration. Pūrṇa, if bodhisattvas contemplate the levels of the hearers and the solitary buddhas, you should know that they are distracted bodhisattvas. Why is that? Because those are to be feared. Pūrṇa, moreover, if it should happen that bodhisattva great beings begin to conceptualize by focusing on form, sound, smell, taste, or texture, that may certainly become the basis for their mind to become distracted. Nevertheless, these phenomena do not pose an obstacle for the state of omniscience, and any phenomenon that does not pose an obstacle for the state of omniscience belongs at the level of the absorption of bodhisattva great beings.”

Venerable Pūrṇa Maitrāyaṇīputra asked the Blessed One, “Blessed One, why does the thus-gone, worthy, perfect Buddha, who sees the truth, praise the abandonments of the bodhisattvas but not those of the hearers?”

The Blessed One said, “Pūrṇa, since you ask that, let me ask you a question in return. Bear with me as I give you a reply. Pūrṇa, tell me, do fireflies perform the same function as the sun when it comes to shining on the people of this earth?” [F.70.b]

Pūrṇa said, “Honorable Blessed One, no, they do not.”

The Blessed One said, “Pūrṇa, similarly, the actions of the hearers cannot compare to the actions of the bodhisattva great beings. Pūrṇa, tell me, what types of action are the bodhisattvas engaged in?”

Pūrṇa said, “Blessed One, bodhisattva great beings are engaged in thoughts like, ‘I will bring all countless and limitless beings to nirvāṇa. I will make sure that the lineage of the Buddha remains uninterrupted.’ The hearers are not like that.”

The Blessed One said, “Pūrṇa, tell me, within this community of hearers, do you see even a single monk who is engaged in the actions that the bodhisattvas engage in?”

Pūrṇa said, “No, Blessed One, I do not.”

The Blessed One said, “Pūrṇa, it is because the thus-gone, worthy, perfect Buddha perceives the power of these facts that he exclusively praises the abandonments of the bodhisattva great beings but not those of the hearers. Pūrṇa, as an analogy, the sun bathes all the people of this earth in a boundless light, whereas fireflies merely shine with a very limited glow that only illuminates themselves. Pūrṇa, in the same way, those who are following the vehicle of the hearers merely act to repel the trifling afflictions of their own being. On the other hand, Pūrṇa, bodhisattvas engage in actions aimed at bringing themselves and others to nirvāṇa, securing the welfare of countless and limitless beings, and repelling all afflictions. Pūrṇa, as an analogy, a master archer, [F.71.a] who is familiar with weaponry and skilled in its use, may collect a yearly salary of one hundred thousand kārṣāpaṇa coins from the king. Whenever the time comes for the king to go into battle, the master archer will always wield his sword and loose his arrows without any hesitation, in a manner that no elephant rider, horse rider, or soldier can. Pūrṇa, in the same way, bodhisattva great beings will don armor for the sake of others who are involved in attachment, anger, and delusion, so that they can awaken to unsurpassed and perfect buddhahood for the sake of everyone else. Having awakened in this manner, they will also teach the Dharma so that others can abandon their attachment, anger, and delusion. Pūrṇa, thus the bodhisattva great beings don the great armor.”

Pūrṇa said, “As I understand the meaning expressed by the Blessed One, bodhisattva great beings never cease to rest in equipoise. Even when bodhisattva great beings practice the perfection of generosity, they rest in equipoise. Even when bodhisattva great beings practice the perfection of discipline, the perfection of patience, the perfection of diligence, the perfection of concentration, or the perfection of insight, they are resting in equipoise. Blessed One, let me give an analogy. Even if a beryl gemstone were placed in a golden vessel, it would not lose its precious nature. Likewise, neither would it lose its precious nature if it were placed in a silver vessel, a crystal vessel, or even an iron vessel. Even if it were placed in a clay pot or put in the soil, it would not lose its precious nature. Blessed One, likewise, even when bodhisattva great beings practice the perfection of generosity, [F.71.b] they are resting in equipoise. Even when they practice the perfection of discipline, the perfection of patience, the perfection of diligence, the perfection of concentration, and the perfection of insight do they rest in equipoise. This is how I understand the meaning expressed by the Blessed One.”

Then the Blessed One said to Venerable Pūrṇa Maitrāyaṇīputra, “Pūrṇa, excellent, excellent! Pūrṇa, that is correct! If bodhisattva great beings are free of desires and unwholesome wicked ways and possess conceptual and discursive thought, that freedom will cause them to accomplish and rest in the first concentration in which they feel well-being and bliss. However, as they maintain that first concentration level, should they wish for the levels of the hearers or the solitary buddhas, those bodhisattva great beings are distracted and should be known as bodhisattva great beings who are on the level of not resting in equipoise.

“Pūrṇa, moreover, if bodhisattva great beings are free from conceptual and discursive thought, have an inner lucidity and a one-pointed mind, the absorption in which there is no conceptual and discursive thought will cause them to accomplish and rest in the second concentration in which they feel well-being and bliss. However, as they maintain that second concentration level, should they wish for the levels of the hearers or the solitary buddhas, those bodhisattva great beings are distracted and should be known as bodhisattva great beings who are on the level of not resting in equipoise.

“Pūrṇa, moreover, when bodhisattva great beings are without attachment to joy, they can rest in equipoise while mindful, aware, and with an experience of physical pleasure. The noble ones [F.72.a] describe this as a state of mindful and blissful equipoise. Thus they accomplish and rest in the third concentration, which is without joy. However, as they maintain that third concentration level, should they wish for the levels of the hearers or the solitary buddhas, those bodhisattva great beings are distracted and should be known as bodhisattva great beings who are on the level of not resting in equipoise.

“Pūrṇa, moreover, when bodhisattvas have abandoned both happiness and suffering, they are beyond happiness and suffering, since both happiness and unhappiness have subsided. At that point, as their equipoise and mindfulness are pure, they accomplish and rest in the fourth concentration. However, as they maintain that fourth concentration level, should they wish for the levels of the hearers or the solitary buddhas, those bodhisattva great beings are distracted and should be known as bodhisattva great beings who are on the level of not resting in equipoise.”

Pūrṇa asked, “Blessed One, what are bodhisattvas like who rest in equipoise?”

The Blessed One said, “Pūrṇa, when bodhisattva great beings observe anyone, regardless of who they are, they will think, ‘When I awaken to unsurpassed and perfect buddhahood, I will guide this being.’ If they form this resolve, they are bodhisattvas who rest in equipoise. Pūrṇa, moreover, when bodhisattvas cause another being to take refuge in the three objects of refuge and dedicate the roots of virtue to the state of omniscience, they are bodhisattvas who rest in equipoise. Pūrṇa, moreover, if bodhisattvas establish another being in the five foundations for training and dedicate the roots of virtue toward unsurpassed and perfect awakening, they are bodhisattvas who rest in equipoise. [F.72.b] Pūrṇa, moreover, if bodhisattvas establish another being on the path of the ten virtuous actions and dedicate the roots of virtue toward unsurpassed and perfect awakening, they are bodhisattvas who rest in equipoise. Pūrṇa, moreover, if bodhisattvas cause another son or daughter of noble family to take up, continue with, and remain in the practice of generosity as well as the practices of discipline, patience, diligence, concentration, and insight, and dedicate the roots of virtue to the state of omniscience, they are bodhisattvas who rest in equipoise. Pūrṇa, moreover, even if bodhisattvas only rejoice in those who practice the perfections and dedicate the roots of virtue of rejoicing toward the state of omniscience, they are bodhisattvas who rest in equipoise and bodhisattvas who practice the perfection of concentration. Why is that? Because by doing so, they avoid forsaking their engagement with omniscience.

“Whenever they are not failing to be engaged with omniscience, they are practicing the bodhisattva great beings’ perfection of concentration. This is how bodhisattvas practice the perfection of concentration. When bodhisattva great beings practice the perfection of concentration and rely on concentration, they awaken to unsurpassed and perfect buddhahood. It is also by resting in the unwavering abode and relinquishing the continuation of life that the Thus-Gone One passes into nirvāṇa beyond further craving. Pūrṇa, in this way the perfection of concentration [F.73.a] benefits the bodhisattvas who seek to awaken to unsurpassed and perfect buddhahood. Pūrṇa, apart from the concentration of a thus-gone one, the concentration of the bodhisattvas is said to be the best in comparison to any other form of concentration. It is supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled. Why is that? Because, Pūrṇa, the concentration of the bodhisattvas is always concerned with the state of omniscience, whereas the concentration of the hearers lacks any concern with omniscience.”

Venerable Pūrṇa Maitrāyaṇīputra asked the Blessed One, “Blessed One, when the hearers practice concentration, they do actualize the suchness that is the suchness of the blessed buddhas. So, Blessed One, why is the concentration of the hearers not the mind of omniscience?”

The Blessed One said, “Pūrṇa, since you ask that, let me ask you a question in return. Bear with me as I give you a reply. Pūrṇa, tell me, if a hearer practices concentration and actualizes the suchness that is the suchness of the blessed buddhas, is that hearer called a ‘Thus-Gone One’?”

Pūrṇa said, “No, Blessed One, he is not.”

The Blessed One said, “Let me give you another analogy, Pūrṇa. Since some dull-witted persons may understand what I am talking about by means of an analogy, let me use one. Pūrṇa, if, for example, a normal person takes a seat on a royal throne, does that act in itself make him a king?”

Pūrṇa said, “No, Blessed One, it does not. Why is that? Blessed One, because that man would still lack the characteristics of a king.” [F.73.b]

The Blessed One said, “Pūrṇa, that is correct. The hearers may rest in equipoise in the first concentration as well as the second, third, and fourth concentrations. They may also rest in equipoise in the four attainments of the formless realm. They may even have actualized the suchness that is the suchness of the blessed buddhas. However, Pūrṇa, the hearers do not possess the qualities of the Buddha, such as the ten powers and the four types of fearlessness, nor do they have omniscient wisdom. It is because they lack these qualities of the thus-gone, worthy, perfect Buddha that they are called ‘the Thus-Gone One’s hearers.’ The hearers’ concentrations lack the qualities of the Buddha and they do not amount even to one percent of the concentrations of the bodhisattvas. Nor do they count for a thousandth or a hundred thousandth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. Why is that? Because, Pūrṇa, when bodhisattva great beings rest in the perfection of concentration, they do not lose sight of the state of omniscience and they purify the buddha realms. As the bodhisattvas practice and rest in attainment in this way, there is no one among the hearers or solitary buddhas who can comprehend the way they practice and the way they rest in attainment.”

Pūrṇa asked, “Blessed One, what is this practice of the bodhisattva great beings called?”

The Blessed One said, “Pūrṇa, this practice of the bodhisattvas is called ‘the inconceivable practice.’ Why is that? Pūrṇa, it is called this since this practice brings about the qualities of omniscience. Pūrṇa, therefore [F.74.a] this practice is also called ‘the practice that aims to benefit all worlds.’ Why is that? Because, Pūrṇa, the bodhisattva great beings rest in equipoise in this practice for the sake of limitless beings. It is due to this practice of resting that the bodhisattvas, as they awaken to unsurpassed and perfect buddhahood, attain the undefiled concentrations that allow them to instruct, teach, and guide limitless and endless beings. Pūrṇa, in this way, this practice of resting by which the bodhisattva great beings practice is called ‘the practice that aims to benefit all worlds.’ Pūrṇa, in this way, since the bodhisattva great beings seek to awaken to unsurpassed and perfect buddhahood, they must train in the perfection of concentration and accomplish the perfection of concentration.”

Venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed One, compared to the attainments of the bodhisattvas, those of the hearers are more exalted. Blessed One, that is because the hearers have nine gradual attainments whereas the bodhisattvas only rest in eight attainments. In this way the hearers have one more absorption, and so, compared to the bodhisattvas, the hearers are superior in terms of their attainments.”

When he had said this, the Blessed One replied to Pūrṇa Maitrāyaṇīputra, “Pūrṇa, the bodhisattvas also have the attainment of the state of cessation. Pūrṇa, although bodhisattvas [F.74.b] certainly master the attainment of the state of cessation, they do not enter that attainment. And why? Because the thus-gone, worthy, perfect Buddha does not grant his permission, fearing that they would fall into the levels of the hearers or the solitary buddhas. Pūrṇa, let me provide you some analogies for this, since some dull-witted people may better understand this point by means of an analogy.

“Pūrṇa, as an analogy, a universal monarch is greater than the many petty rulers in the outlying districts. Although the universal monarch does not travel to those places himself and even though he does not live there, he reigns in those countries and the people of those areas abide by his command. In this way the universal monarch is in control of his realm. Pūrṇa, likewise, bodhisattva great beings do not enter the attainment in which perceptions and feelings have ceased and yet they have full control over that attainment. It is only when bodhisattvas take their place at the seat of awakening that the time is right for them to rest in that absorption. And why? Because otherwise they fear abiding in the state of a hearer, or remaining at the level of a hearer, or becoming like a hearer.

“Pūrṇa, as another analogy, when a king, who has been crowned within the royal family, visits a market and expresses the wish to have a drink of wine, a skilled chamberlain will tell him, ‘Your Majesty, this is not a suitable time to drink. It is not the proper occasion. Instead, Your Majesty, you should enjoy your drink when you visit the royal harem.’ Now, Pūrṇa, tell me, does the king not have any wine to drink?”

Pūrṇa said, “Yes, Blessed One, he does.”

The Blessed One said, “The king [F.75.a] certainly does have wine that he could drink, but the chamberlain does not give him any. And why? Because, as the ruler of many hundreds of cities as well as many regions with several hundreds of thousands of people, it would not be proper for him to drink wine in the middle of a marketplace. Pūrṇa, likewise, with the consciousness that bodhisattva great beings possess, they certainly do have the capacity to rest in the attainment of the cessation of perceptions and feelings, yet the blessed buddhas do not grant them permission. And why? Because for the time being this is not the proper context or occasion to rest in the attainment of the cessation of perceptions and feelings. Pūrṇa, the bodhisattva great beings eventually will rest in the attainment of the cessation of perceptions and feelings, when they have abandoned all perceptions and all conceptuality and thus actualize the sphere of immortality. However, that time and occasion will come in the future at the time and occasion when they sit at the seat of awakening. Because they then transcend all perceptions, they accomplish the attainment of the cessation of perceptions and feelings. As they thus awaken to unsurpassed and perfect buddhahood, they turn the wheel of Dharma with its twelve features.”

When the Blessed One had spoken thus, Venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed One, bodhisattva great beings have the strength and power to actualize the exhaustion of defilements, yet they do not actualize that state. It is amazing that they have such forbearance! Blessed One, this is so that they can act altruistically to benefit others for a long time.”

The Blessed One said, “Pūrṇa, that is correct. That is how it is. When bodhisattva great beings perceive the implications of doing so, [F.75.b] they will not rest in these gradual states of attainment. Why is that? Because, Pūrṇa, the skill of bodhisattva great beings entails mastering these attainments without resting in them. Whether one is a bodhisattva who has newly entered this vehicle, or a bodhisattva who has become nonregressing, it is by practicing the perfection of concentration in this manner that one is known as a bodhisattva.”

Venerable Śāradvatīputra asked the Blessed One, “Blessed One, how do bodhisattva great beings practice the perfection of concentration? How do they rest in equipoise in concentration?”

The Blessed One said, “Śāradvatīputra, when bodhisattvas are free of desire and unwholesome wrongdoing, possess conceptual and discursive thought, and enjoy the happiness that arises from such freedom, then they can accomplish and rest in the first concentration. In the same way they accomplish and rest in the second, third, and fourth concentrations. Thus they also accomplish and rest in the attainments of the field of limitless space, the field of limitless consciousness, the field of nothing whatsoever, and the field of neither perception nor non-perception. Thus, they rest in the concentrations and attainments related to the form and formless realms. However, once they have become acquainted with and reveled in these states, they once again turn their attention to the desire realm. Why is that? Due to fear of taking birth among the gods of the form or formless realms. By resting in the concentrations of the form or formless realms, one may take rebirth there, and therefore one should be on guard to prevent that by turning away from such rebirths. Thus, skillful bodhisattvas should tell themselves, ‘If I am born among the gods of the form or formless realms, many thousands of beings will be displeased and I risk becoming far removed from any vision of, [F.76.a] or meeting with, the Buddha. I will be born as a senseless being in a place of senseless beings.’ Thinking in this way allows the bodhisattvas skillfully to attain the attainments of the form and formless realms and become familiar with them, while, also due to their skillful means, once again taking rebirth in the desire realm.

“Śāradvatīputra, suppose a man wishes to sleep with one of the king’s consorts. He may then ponder, ‘How can I sleep with the chief royal consort without the king and his assistants finding out? And how can I safely slip away afterward?’ Being a skilled person, he will then search for a medicinal remedy that temporarily removes his male organ. Having found such a remedy, he can then approach the king without a male organ and say, ‘Your Majesty, please listen to me! I have no male organ and because of this unfortunate situation I request the position of guarding Your Majesty’s royal harem.’ Having verified this, the king may then assign the man to his harem. Once in the harem, the man can then apply another remedy that makes his male organ reappear, thus enabling him to sleep with the chief royal consort for one, two, or even three months straight. However, at that point the man might begin to worry, thinking, ‘If the king finds out about this, he will surely have me killed! So, I must find a way to escape surely and safely from this royal palace.’ He will then address the king once more, saying, ‘Your Majesty, please listen to me! My male organ has suddenly reappeared and so it is no longer fitting that I remain in Your Majesty’s royal harem.’ The king will then think to himself, ‘Oh, this is certainly a virtuous man! Since he arrived here, he has lived in my harem in such an honorable manner!’ The king will then reward the man with fine clothing and gifts before finally letting him go. Due to his skillfulness and knowledge of medicinal remedies, at first he was able to infiltrate the royal harem and later, again because of medicinal remedies and his skills, [F.76.b] he managed to get out without any suffering any harm.

“Śāradvatīputra, likewise, skillful bodhisattva great beings attain and rest in the first concentration as well as the second, third, and fourth concentrations. They also attain and rest in the attainments of the field of limitless space, the field of limitless consciousness, the field of nothing whatsoever, and the field of neither perception nor non-perception. Once they have gained familiarity with these states, they skillfully descend to the desire realm once again. As they focus on the desire realm, they are able to constantly behold and serve the Buddha. They also avoid manifesting the limit of reality. Why is that? Because in this way they do not abandon the state of omniscience, nor do they abandon any sentient being. Therefore, Śāradvatīputra, skillful bodhisattva great beings are those who practice the perfection of concentration, avoid manifesting the limit of reality, and do not fall into the attainment of the state of cessation.”

When the Blessed One had spoken thus, Venerable Śāradvatīputra, Venerable Pūrṇa Maitrāyaṇīputra, the great hearers, and the world, including its gods, humans, asuras, and gandharvas, rejoiced and praised what the Blessed One had said.