9. The ninth stage is called Excellent Intelligence because the bodhisattvas obtain a vast intelligence that flawlessly masters all aspects related to teaching the Dharma.


10. The tenth stage is called Cloud of Dharma because the body afflicted by corruption, which is as empty as the sky, is pervaded and covered by the accumulation of Dharma that is like a [great] cloud.


11. The eleventh stage is called Buddha Stage because once one has abandoned the most subtle defiling and cognitive obstructions, one completely and perfectly awakens and knows all aspects to be known, without attachment and hindrance.”


9.5
“Blessed One, how many kinds of delusion and adverse factors of corruption are there on these stages?”


“Avalokiteśvara, there are twenty-two kinds of delusion and eleven adverse factors of corruption:


1. “On the first stage, there is the delusion of wrongly conceiving the person and phenomena, the delusion of bad destinies, and the adverse factor of the corruption resulting from these.


2. “On the second stage, there is the delusion of confusion resulting from subtle transgressions, the delusion related to the various aspects of the maturation of karma, and the adverse factor of the corruption resulting from these two.


3. “On the third stage, there is the delusion of desire, the delusion of perfectly remembering what was heard, and the adverse factor of the corruption resulting from these.


4. “On the fourth stage, there is the delusion of attachment to the states of absorption, the delusion of attachment to Dharma, and the adverse factor of the corruption resulting from these.


5. “On the fifth stage, there is the delusion of attending to saṃsāra as exclusively negative or positive, the delusion of attending to nirvāṇa as exclusively negative or positive, and the adverse factor of the corruption resulting from these.


6. “On the sixth stage, there is the delusion of making manifest the activity of conditioning mental factors, the delusion of the many manifesting phenomenal appearances, and the adverse factor of corruption resulting from these.


7. “On the seventh stage, there is the delusion of the manifestation of subtle phenomenal appearances, the delusion toward skillful means since one’s attention is exclusively directed toward what lacks phenomenal appearance, and the adverse factor of the corruption resulting from these.


8. “On the eighth stage, there is the delusion of exerting oneself toward what lacks phenomenal appearance, the delusion of not having mastery over phenomenal appearances, and the adverse factor of the corruption resulting from these.


9. “On the ninth stage, there is the delusion of having mastery in the boundless teaching and expression of Dharma, the delusion of having mastery in continuously keeping it in mind in terms of wisdom and eloquence, the delusion of having command of eloquent speech, and the adverse factor consisting in the corruption resulting from these two types of delusion.


10. “On the tenth stage, there is the delusion with regard to the sublime superior knowledge, the delusion of engaging in what is secret and subtle, and the adverse factor consisting of the corruption resulting from these two.


11. “On the Buddha Stage, there is the delusion of the extremely subtle attachment to cognitive objects, the delusion of the extremely subtle hindrance related to defilements, and the adverse factor consisting of the corruption resulting from these two.


“Avalokiteśvara, this is a presentation of the stages according to twenty-two kinds of delusion and eleven types of corruption. The unsurpassable, complete and perfect awakening does not have any of them.”


“In which case, Blessed One, the unsurpassable, complete and perfect awakening, the most sublime blessing and result, is truly wondrous! Once bodhisattvas have torn the great net of delusion in this fashion and gone beyond the vast jungle of corruption, they will awaken to the complete and perfect enlightenment.”


9.6
“Blessed One, through how many kinds of purifications are these stages presented?”


“Avalokiteśvara, they are presented through eight purifications: (1) the purification of intention, (2) the purification of the mind, (3) the purification of compassion, (4) the purification of the perfections, (5) the purification of the vision of buddhas and of their veneration, (6) the purification of bringing beings to maturity, (7) the purification of birth, and (8) the purification of power.


“Avalokiteśvara, you should know that the purifications on the first stage, from the purification of superior intention up to the purification of power, as well as the purifications on the higher stages including the Buddha Stage, from the purification of superior intention up to the purification of power, become more and more intense. Thus, if one excepts the purification of birth on the Buddha Stage, the qualities on the first stage seem similar to those of the higher stages. However, you should know that the qualities of each higher stage are superior to those on the former stage. You should also understand that the qualities on the ten stages of a bodhisattva can be surpassed, whereas the qualities on the Buddha Stage are unsurpassable.”


9.7
“Blessed One, why did you declare that, among all kinds of birth, the birth of a bodhisattva is supreme?”


“Avalokiteśvara, it is supreme for four reasons: (1) it accomplishes the great purification of one’s roots of virtue, (2) it is appropriated as a result of mental inspection, (3) it is imbued with the compassion that protects all beings, and (4) it is not itself afflicted, but it repels the afflictions of others.”


9.8
“Blessed One, why did you declare that bodhisattvas practice with a vast aspiration, are sublime, have a sublime aspiration, and possess the force of aspiration?”


“Avalokiteśvara, [I declared this] for four reasons: (1) bodhisattvas are skilled with respect to the blissful state of nirvāṇa, (2) they are able to attain it swiftly, (3) they have both given up this swift attainment and this blissful state, and (4) without wavering or being compelled, they mentally produce the aspiration to go for a long time through many kinds of suffering for the sake of beings. Therefore, I said that bodhisattvas possess a vast aspiration, a sublime aspiration, and the force of aspiration.”


9.9
“Blessed One, how many foundations of training do the bodhisattvas have?”


“Avalokiteśvara, they have six: generosity, discipline, patience, diligence, meditative absorption, and wisdom.”


“Blessed One, among those six, how many constitute the training in superior discipline, how many constitute the training in superior mind, and how many constitute the training in superior wisdom?”


“Avalokiteśvara, you should know that the first three constitute the training in superior discipline, meditative absorption constitutes the training in superior mind, wisdom constitutes the training in superior wisdom, and diligence is present in each of these trainings.”


“Blessed One, how many of these foundations of training constitute the accumulation of merit? How many constitute the accumulation of gnosis?”


“Avalokiteśvara, the training in superior discipline constitutes the accumulation of merit. The training in superior wisdom constitutes the accumulation of gnosis. Diligence and meditative absorption are present in both.”


“Blessed One, how do bodhisattvas train in these six foundations of training?”


“Avalokiteśvara, they train in these six foundations of training according to five points: (1) by having devotion from the beginning for the teaching of the pure Dharma, for the teaching of the six perfections, and for the collection of teachings on the bodhisattva [path]; (2) by accomplishing next the wisdom arising from hearing, contemplating, and practicing [the truth] through the ten activities related to Dharma; (3) by preserving the awakening mind; (4) by relying upon a virtuous friend; and (5) by continuously practicing virtue.”


“Blessed One, why are the foundations of training known in terms of a sixfold classification?”


“Avalokiteśvara, there are two reasons: (1) they benefit beings and (2) they are antidotes to defilements. You should know that, among them, three benefit beings while three are antidotes to defilements.


1. “Through their generosity, bodhisattvas benefit beings by providing them with what is necessary to life; through their discipline, they benefit beings by not impoverishing them, harming them, or ridiculing them; and through their patience, they benefit beings by enduring impoverishment, harm, and ridicule. Thus, they benefit beings through these three foundations of training.


2. “Through their diligence they apply themselves to the virtue that completely overcomes defilements and eliminates them, since defilements are unable to deflect them from this practice; through their meditative absorption they destroy defilements; and through their wisdom they put an end to their latent dispositions. Thus, these three foundations of training are antidotes to defilements.”


9.10
“Blessed One, why are the other perfections known in terms of a fourfold classification?”


“Avalokiteśvara, it is because they assist these six perfections:


1. “With the first three perfections, bodhisattvas benefit beings. Then, they establish beings in virtue through the skillful means consisting of the four methods of conversion. Therefore, I taught that the perfection of skillful means assists the first three perfections.


2. “Avalokiteśvara, suppose the bodhisattvas are unable to practice at all times in this life as a result of their many defilements. Suppose they are unable to focus their minds within due to the weakness of their superior intention as a result of their limited experience and aspiration. Suppose they are unable to accomplish the supramundane wisdom because they did not practice the meditative absorption based on the referential objects corresponding to the teachings on the bodhisattva path they have heard. However, since they have accumulated merit, even to a limited extent, they produce with their minds the aspiration that their defilements will decrease in the future. This is the perfection of aspiration. Because defilements decrease and bodhisattvas are able to exert their diligence through this perfection, the perfection of aspiration therefore assists the perfection of diligence.


3. “Then, relying on a noble being and on hearing the Dharma, they attain the state in which they direct their attention on discipline. Once they have turned away from having a superior intention whose power is limited, they obtain the power of intention of the heavenly realms. This is the perfection of power. Because bodhisattvas are able to focus on their minds within through this perfection, the perfection of power therefore assists the perfection of meditative absorption.


4. “The bodhisattvas settle in meditative absorption as they practice the referential objects corresponding to the teachings on the bodhisattva path they have heard. This is the perfection of wisdom. Because bodhisattvas are able to accomplish supramundane wisdom through this perfection, the perfection of gnosis therefore assists the perfection of wisdom.”


9.11
“Blessed One, why should one know that the six perfections are taught in this order?”


“Avalokiteśvara, it is because the former is the support on which the latter is established, and so on and so forth. By not fixating on their bodies and possessions, bodhisattvas acquire discipline. By maintaining their discipline, they take possession of patience. Through patience, they engage in diligence. By having engaged in diligence, they establish meditative absorption. Once meditative absorption is established, they will obtain the supramundane wisdom.”


9.12
“Blessed One, of how many kinds are these perfections?”


“Avalokiteśvara, each of these perfections is of three kinds:


1. “The three kinds of generosity are the gift of Dharma, the gift of material objects, and the gift of fearlessness.


2. “The three kinds of discipline are the discipline that turns away from what is not virtuous, the discipline that engages in virtue, and the discipline that engages in benefiting beings.


3. “The three kinds of patience are the patience of enduring harm, the patience of not considering [one’s own] suffering, and the patient acceptance of Dharma by means of reflection.


4. “The three kinds of diligence are the diligence that is like armor, the diligence to practice virtue, and the diligence to benefit beings.


5. “The three kinds of meditative absorption are the meditative absorption of blissful abiding that, nonconceptual and peaceful, is an antidote to defilements and suffering, the meditative absorption that brings about good qualities, and the meditative absorption that accomplishes the welfare of beings.


6. “The three kinds of wisdom are the wisdom that takes the conventional truth as its referential object, the wisdom that takes the ultimate truth as its referential object, and the wisdom that takes the welfare of beings as its referential object.”


9.13
“Blessed One, why are the perfections called ‘perfections’?”


“Avalokiteśvara, this is for five reasons. The perfections are without attachment, disinterested, free from faults, nonconceptual, and dedication of merit:


1. “Being without attachment, they are completely devoid of attachment to factors adverse to themselves.


2. “Being disinterested, they are free from thoughts fixating on results or on some reward obtained from their accomplishment.


3. “Being free from faults, they are not involved with afflicted phenomena and lack unskillful means.


4. “Being nonconceptual, they are free from any literal assumption of having a defining characteristic specific to them.


5. “Being dedication of merit, they are the aspiration for the result of the bodhisattva path by having produced and accumulated these perfections.”


9.14
“Blessed One, what are the factors adverse to the perfections?”


“Avalokiteśvara, you should know that there are six factors: (1) considering as beneficial the joy produced by desirous objects, (2) indulging into pleasurable activities through one’s body, speech, or mind, (3) not enduring contempt with patience, (4) invoking merit to justify one’s lack of diligence, (5) being distracted by occupations, entertainment, and people, and (6) considering as beneficial the conventional mental elaborations arising from what one sees, hears, thinks, or is conscious of.”


9.15
“Blessed One, what is the result of the maturation of these perfections?”


“Avalokiteśvara, you should know that there are six: (1) great wealth, (2) rebirth in pleasant destinies, (3) happiness and satisfaction from peace and concord, (4) sovereignty over beings, (5) the absence of physical harm, and (6) the renown of having great powers.”


9.16
“Blessed One, how are these perfections involved with afflicted phenomena?”


“Avalokiteśvara, they are involved through four practices: (1) the practice of the perfections without compassion, (2) the improper practice of the perfections, (3) the irregular practice of the perfections, and (4) the negligent practice of the perfections.


“The improper practice of the perfections occurs when the practice of one of these perfections impairs the practice of the other perfections.”


9.17
“Blessed One, what are unskillful means?” “Avalokiteśvara, the bodhisattvas assist beings by means of these perfections. If they do not establish beings in virtue once they have pulled them from nonvirtuous states and instead are satisfied to merely provide material objects to them, this is unskillful means. Why? Avalokiteśvara, one does not assist beings by merely doing this. It is like this: excrements, whether in large or small quantity, cannot be made to smell good by any method whatsoever. Likewise, no method that merely supports beings with material objects can make happy those who are suffering because their nature is to experience the suffering arising from being conditioned. In contrast, establishing them in virtue is the best and only way to benefit them.”


9.18
“Blessed One, how many kinds of purification are [included] in these perfections?”


“Avalokiteśvara, I did not state that there were other purifications apart from the five kinds [I have already mentioned]. However, in relation to what I have already explained, I will clarify for you the (1) general and (2) specific purifications included in the perfections.


1. “You should know that the general purifications that are common to all perfections include seven points: (1) bodhisattvas do not seek to make a profit from others through the teachings on the bodhisattva path; (2) they do not produce wrong conceptions with regard to these teachings; (3) with respect to these teachings, they do not give rise to indecision or doubts as to whether they will attain awakening or not; (4) they do not praise themselves, nor do they blame others or despise them; (5) they do not generate arrogance or carelessness; (6) they are not satisfied with only limited or inferior attainments; and (7) they are not stingy or envious of others because of these teachings.


2. “You should know that the purifications specific to each perfection also includes seven points:


“The seven points of the purification included in the perfection of generosity are as follows: (1) bodhisattvas practice generosity that is the purification of generosity through the purification of the object that is the gift, and (2–7) they practice generosity that is the purification of generosity through the purification of discipline, view, mind, speech, knowledge, and stains. Thus, as I have just explained, the purifications included in the perfection of generosity that bodhisattvas obtain and practice constitute the seven aspects of the purification of generosity.


“The seven points of the purification included in the perfection of discipline are as follows: (1) bodhisattvas are skilled in all aspects of the foundation of training related to vows, (2) they are skilled in removing transgressions, (3) their discipline is free from doubts, (4) they have a firm discipline, (5) they maintain discipline in all circumstances, (6) they engage in discipline at all times, and (7) they engage in the training by correctly practicing the foundations of training. These are the seven aspects of the purification of discipline.


“The seven points of the purification included in the perfection of patience are as follows: (1) when confronted with any kind of adversity, bodhisattvas do not waver because they are confident in the maturation of their karma; (2) they do not engage in harming others by abusing, insulting, striking, intimidating, or criticizing them in order to retaliate; (3) they do not hold grudges; (4) when accused, they do not give rise to defilements; (5) they themselves do not indulge in accusations; (6) they do not practice patience with a mind that is fearful of consequences or interested; and (7) they do not fail to accomplish others’ benefit. These are the seven purifications of patience.


“The seven points of the purification included in the perfection of diligence are as follows: (1) bodhisattvas understand the equanimity of diligence; (2) with reference to diligence, they neither praise themselves nor deprecate others; (3–6) they are powerful, diligent, enthusiastic, and resolute; and (7) they never cease to be diligent with respect to virtuous qualities. These are the seven purifications of diligence.


“The seven points of the purification included in the perfection of meditative absorption are (1) the meditative absorption in the concentration that understands phenomenal appearance, (2) the perfect meditative absorption in concentration, (3) the meditative absorption in the concentration that has these two aspects, (4) the meditative absorption in the spontaneously arising concentration, (5) the meditative absorption in the concentration without support, (6) the meditative absorption in the concentration that produces flexibility, and (7) the meditative absorption in the concentration in the boundless practice of the referential objects corresponding to the teachings on the bodhisattva path. These are the seven purifications of meditative absorption.


“The seven points of the purification included in the perfection of wisdom are as follows: (1) Once they have abandoned the extremes of superimposition and negation by means of wisdom, bodhisattvas emerge [from cyclic existence] through the middle path. (2) On account of this wisdom, they realize the very meaning of the gate to liberation exactly as it is, namely, the threefold gate to liberation: emptiness, wishlessness, and appearancelessness. (3) They realize exactly as it is the very meaning of essence, namely, the threefold essence: the imaginary, the other-dependent, and the actual. (4) They realize exactly as it is the very meaning of essencelessness, namely, the threefold essencelessness regarding defining characteristics, arising, and the ultimate. (5) They realize exactly as it is the very meaning of the conventional truth in relation to the five sciences.


(6) They realize exactly as it is the very meaning of the ultimate truth with respect to the seven aspects of true reality. (7) They frequently abide in the unique approach of the nonconceptual state free of mental elaborations. By means of the insight that takes countless universal teachings as its referential object, they correctly accomplish the attainment resulting from the practice of the teachings that are in harmony with Dharma. You should know that these are the seven purifications of meditative absorption.”


9.19
“Blessed One, what is the function of each of these five purifications?”


“Avalokiteśvara, you should know that the five functions are as follows: (1) Having no attachment, the bodhisattvas continuously practice the perfections in this life. Because they practice them with enthusiasm, they are conscientious. (2) Being disinterested, they obtain the cause for the careful practice of these perfections in their future lives. (3) Free of any wrongdoing, they practice the perfect, pure, and stainless perfections. (4) Unburdened by conceptions, they swiftly perfect the perfections through their skillful means. (5) Because they transfer their merit, they will attain in all their future lives the inexhaustible perfections together with the desirable results produced by the maturation of their karma, until they obtain the unsurpassable, complete and perfect awakening.”


9.20
“Blessed One, what is the vastness of the bodhisattvas’ practice of these perfections?”


“Avalokiteśvara, bodhisattvas are without attachment and disinterested, and they transfer their merit.”


“In what way are they without afflictions?” “They are free of any wrongdoing and conceptions.”


“In what way are they stainless?” “They act as they mentally inspect.”


“In what way are they immovable?” “They are said to be immovable because this is the nature of those who have entered the stages of a bodhisattva.”


“In what way are the perfections utterly pure?” “Avalokiteśvara, they are included within the tenth stage and the Buddha Stage.”


9.21
“Blessed One, why is the desirable result of the maturation resulting from the practice of the perfections always inexhaustible in the case of the bodhisattvas? Why do they obtain this inexhaustibility through the perfections?”


“Avalokiteśvara, it is because they practice each perfection in dependence upon the others.”


9.22
“Blessed One, why is it that bodhisattvas do not have faith in the desirable result of the maturation resulting from the practice of the perfections in the way they have faith in the perfections?”


“Avalokiteśvara, this is due to five reasons: (1) The perfections are the cause for the highest bliss and happiness, (2) they are the cause for the benefit of oneself and others, (3) they are the cause for the desirable result of their maturation in future lives, (4) they are the foundation of the freedom from afflictions, and (5) they have the nature of immutability.”


9.23
“Blessed One, what are their specific powers?” “Avalokiteśvara, you should know that their specific powers have the following four qualities: (1) When the bodhisattvas practice the perfections, they eliminate adverse factors, such as greed, faulty discipline, mental agitation, laziness, distraction, and wrong views; (2) they will attain the unsurpassable, complete and perfect awakening; (3) in this life, they will benefit themselves as well as beings; and (4) in future lives they will attain the desirable result of their maturation, which is vast and inexhaustible.”


9.24
“Blessed One, from what cause do these perfections arise? What are their result and benefit?”


“Avalokiteśvara, the perfections have compassion as their cause. As result, they have the desirable result of their maturation and the result accomplishing the benefit of beings. As benefit, they have the great benefit of accomplishing the great awakening.”


9.25
“Blessed One, if the bodhisattvas have inexhaustible resources as well as compassion for beings, why are there poor people in the world?”


“Avalokiteśvara, this is nothing but the fault resulting from beings’ own karma. If it were not so, if no obstruction were brought about by beings’ own faults, bodhisattvas could at all times engage in compassionate activities toward them. As bodhisattvas have inexhaustible resources, how could the vision of suffering manifest? Avalokiteśvara, it is like this: hungry ghosts whose bodies are tormented by thirst perceive the waters of the ocean as a dry and barren place. This is not the fault of the ocean but the fault resulting from the maturation of nothing but these hungry ghosts’ own karma. Likewise, the absence of result is not the fault of the bodhisattvas’ generosity, which is like the ocean, but the fault of beings themselves, the fault resulting from the karma of those who are like hungry ghosts.”


9.26
“Blessed One, through which perfection do bodhisattvas apprehend essencelessness?”


“Avalokiteśvara, they apprehend it through the perfection of wisdom.”


“Blessed One, when they apprehend essencelessness through the perfection of wisdom, why then do they not apprehend that essencelessness has an essence?”


“Avalokiteśvara, I did not declare that essencelessness is apprehended by means of an essence. However, if one does not use expressions to teach, it is impossible to explain that this essencelessness is inexpressible and cognized intuitively. On this basis, I said that they perceive essencelessness.”


9.27
“Blessed One, what is called perfection, immediate perfection, and great perfection?”


1. “Avalokiteśvara, bodhisattvas possess virtuous qualities, generosity and so on, that they have practiced over immeasurable periods of time. But when defilements arise in them, they are unable to overcome them and, instead, are overcome by them. Thus, this inferior and intermediate aspiration on the stage where one proceeds by means of aspiration is called perfection.


2. “Then, bodhisattvas possess virtuous qualities that they have practiced during further immeasurable periods of time. When defilements arise in them, these bodhisattvas overcome them and cannot be overcome by them. Thus, taking hold of these qualities beginning with the first stage is called immediate perfection.


3. “Next, bodhisattvas possess virtuous qualities that they have practiced during even longer immeasurable periods of time. In the bearer of such qualities, no defilement arises at all. Thus, taking hold of these qualities beginning with the eighth stage is called great perfection.”


9.28
“Blessed One, how many kinds of latent dispositions toward defilements are there on the stages?”


“Avalokiteśvara, there are three: 1. “The latent dispositions that destroy the factors conducive to the manifestation of defilements are as follows: on the first five stages, the factors conducive to the manifestation of innate defilements are non-innate defilements. At that point, these factors do not manifest. As a consequence, these latent dispositions are called latent dispositions that destroy the factors conducive [to the manifestation of defilements].


2. “The latent dispositions of limited power are as follows: on the sixth and seventh stages, subtle aspects of the latent dispositions manifest and through practice are suppressed. Therefore, as a consequence of this subtle manifestation, these latent dispositions are called latent dispositions of limited power.


3. “The subtle latent dispositions are as follows: on the eighth stage and above, defilements do not manifest at all because there only remain cognitive obstructions to be cleared. Therefore, these latent dispositions are called subtle latent dispositions.”


9.29
“Blessed One, how many kinds of elimination of corruption characterize these latent dispositions?”


“Avalokiteśvara, there are three kinds: (1) the elimination of superficial corruption characterizes the first and the second type of latent dispositions] (2) the elimination of deeper corruption characterizes the third type of latent dispositions, and (3) since the elimination of the innermost corruption is the state in which there are no latent dispositions at all, I have taught that it is the Buddha Stage.”


9.30
“Blessed One, after how many eons are these types of corruption eliminated?”


“Avalokiteśvara, they are abandoned within three incalculable periods of time—within immeasurable eons, seasons, moons, half-moons, days and nights, days, half days, hours, minutes, seconds, or split seconds.”


9.31
“Blessed One, how should the defining characteristic, the fault, and the positive quality of defilements arising in bodhisattvas be known?”


1. “Avalokiteśvara, defilements arising in bodhisattvas have the defining characteristic of nondefilement. Why? Because they fully realize the domain of truth, which is only determined on the first stage. On account of this, the defilements of bodhisattvas arise only with full awareness, not unconsciously. Therefore, [defilements arising in bodhisattvas have] the defining characteristic of nondefilements.


2. “Because they do not have the capacity to produce suffering in [bodhisattvas’] own [mental] continuums, they are faultless.


3. “Because they are the cause dispelling the suffering from the world of beings, they have boundless positive qualities.”


“Blessed One, if even the defilements arising in this way in bodhisattvas outshine the roots of virtue produced by all beings, hearers, and solitary realizers to such an extent, what need is there to mention their other positive qualities? The supreme value of the bodhisattvas’ awakening is truly amazing!


9.32
“Blessed One, what was your underlying intention when you declared that the vehicle of the hearers and the Great Vehicle constitute the Single Vehicle?”


“In the vehicle of the hearers, I taught the essence of various phenomena, such as the five aggregates, the six internal sense domains, the six external sense domains, and so forth. In the Great Vehicle, I presented exactly these same phenomena by teaching them in terms of a single principle, the domain of truth. Therefore, I did not declare that [these two] vehicles are distinct from one another. Those who conceptualize these teachings exclusively according to their literal meaning also conceptualize these [two] vehicles as being distinct—some by superimposing, others by negating. As a consequence, they think that the two vehicles are contradictory and thus refute one another. This is what I had in mind when I taught the Single Vehicle.”


9.33
Then, at that moment, the Blessed One spoke these verses:


“The very teachings on the nature of various phenomena
Taught in the lower and higher vehicles
Are teachings of a single principle.
This is why I did not declare the vehicles to be distinct from one another.
“Those who conceptualize according to the literal meaning of the teachings
Think that these vehicles are contradictory
As a result of their superimpositions and negations,
And so from delusion arise various opinions.
“The buddhas taught as the Great Vehicle
What is included within the stages of a bodhisattva and a buddha,
The names of these stages, and their adverse factors, specific arising, aspiration, and training.
Those who will exert themselves in this will become buddhas.”
Then, the bodhisattva Avalokiteśvara asked the Blessed One, “Blessed One, what is the name of the teaching imparted in this Dharma discourse that unravels the Tathāgata’s intent? How should I keep it in mind?”


The Blessed One answered, “Avalokiteśvara, this is a teaching of definitive meaning on the stages and the perfections. Keep it in mind as The Teaching of Definitive Meaning on the Stages and the Perfections. As the Blessed One expounded this teaching, seventy-five thousand bodhisattvas obtained the bodhisattva’s concentration, the light of the Great Vehicle.


This was the chapter of the bodhisattva Avalokiteśvara—the ninth chapter.


10.
Chapter 10
10.1
Then the bodhisattva Mañjuśrī addressed the Blessed One, “Blessed One, when you mention ‘the truth body of the tathāgatas,’ what is the defining characteristic of this truth body of the tathāgatas?”


The Blessed One answered, “Mañjuśrī, the truth body of the tathāgatas is characterized when one has fully achieved a shift in one’s basis of existence, the emergence [from cyclic existence] through the practice of the stages and the perfections. Because of the two [following] reasons, you should know that this truth body is characterized by inconceivability: (1) it is beyond mental elaborations and is not produced by intentional action, (2) while beings are fixated on mental elaborations and produced by intentional action.”


10.2
“Blessed One, is the shift in the hearers’ and solitary realizers’ basis of existence also designated as the truth body?”


“Mañjuśrī, it is not.” “Blessed One, how should it be called?”


“Mañjuśrī, it should be called the liberation body. With regard to the liberation body, the tathāgatas are similar and equal to the hearers and solitary realizers, but, on account of the truth body, they are distinctively superior to them. This being so, they are also distinctively superior to them in terms of the distinctively immeasurable aspect of their positive qualities. This is not easy to illustrate with examples.”


10.3
“Blessed One, how should we consider those who have the characteristic of manifesting themselves through the birth of a tathāgata?”


“Mañjuśrī, those who have the characteristic of the emanation body resemble those who manifest in the world realms. You should see them as those whose characteristic is to be established by the sovereign power of the buddhas, being fully adorned with the ornaments of the tathāgatas’ qualities. The truth body does not have this manifestation of arising.”


10.4
“Blessed One, how should we consider the skillful means employed by the emanation body [for the sake of liberating beings from cyclic existence]?”


“Mañjuśrī, being conceived in a family renowned to be powerful or honorable in all the buddha fields of the trichiliocosm, taking birth, growing up, enjoying desirous objects, leaving home, displaying immediately the practice of austerities, renouncing them, and displaying all the stages of the complete and perfect awakening should be considered as the skillful means of the emanation body.”


“Blessed One, through which teachings emanating from their sovereign power do the tathāgatas bring to maturity those spiritually immature beings who have been converted? How do they liberate spiritually mature beings by means of the very referential object [taught in the Great Vehicle]?”


“Mañjuśrī, they bring them to maturity through three teachings: the sūtras, the Vinaya, and the mātṛkās.”


10.5
“Blessed One, what are the sūtras, the Vinaya, and the mātṛkās?”


“Mañjuśrī, it is like this: sūtras are teachings that gather the subject matter of various Dharma methods in four, nine, or twenty-nine topics.


1. “What are the four topics? They are (i) what was heard, (ii) taking refuge, (iii) the training, and (iv) the awakening.


2. “What are the nine topics? They are (i) concepts of sentient beings, (ii) their possessions, (iii) their birth, (iv) their existence after birth, (v) their affliction and purification, (vi) their diversity, (vii) the teacher, (viii) the teaching, and (ix) the assembly.


3. “What are the twenty-nine topics? They are the topics related to affliction: (i) [the phenomena] included in the conditioned, (ii) their progressive activity, (iii) the cause of their arising in future lives once they have been conceptualized as a person, and (iv) the cause of their arising in future lives once they have been conceptualized as phenomena.


“They are also the topics related to purification: (v) the referential objects that are taken as reference points; (vi) the exertion in [the practice of] these very [objects]; (vii) mental abiding; (viii) blissful abiding in this very life; (ix) the referential objects that liberate from all suffering; (x) the three kinds of comprehension, which are the comprehension of the basis of error, the comprehension of the basis of error with respect to beings’ conceptions for nonpractitioners, and the comprehension of the basis of humility for those who practice Dharma; (xi) the basis of practice; (xii) the actualization [of practice]; (xiii) the practice; (xiv) [the practice] as the central activity; (xv) its aspects; (xvi) its referential objects; (xvii) the skills in the investigation of what has already been eliminated and what not yet been eliminated; (xviii) [the factors] that are distractions from practice; (xix) [the factors] that are not distractions from practice; (xx) the source of nondistraction; (xxi) the yoga of clear mindfulness that is protected by the practice; (xxii) the benefit of practice; (xxiii) its stability; (xiv) the unification with the lord of the noble [practice]; (xv) the unification with its retinue and entourage; (xxvi) the realization of true reality; (xxvii) the attainment of nirvāṇa; (xxviii) the fact that the well-expounded Dharma and Vinaya are superior to the correct views of mundane beings and all nonpractitioners; and (xxix) the impairments resulting from not practicing.


Thus, Mañjuśrī, without practicing the well-expounded Dharma and Vinaya, impairments will ensue, and this is not because one has faulty views.


10.6
“Mañjuśrī, the Vinaya is my teaching on prātimokṣa for hearers and bodhisattvas, as well as that which is associated with it.”


“Blessed One, how many topics are included in [the teaching on the] prātimokṣa of bodhisattvas?”


“Mañjuśrī, there are seven topics: (1) the teachings on the ceremony of taking [the vows of the bodhisattva discipline], (2) the teachings on the basis of serious downfalls, (3) the teachings on the basis of transgressions, (4) the teachings on the nature of transgressions, (5) the teachings on the nature of what are not transgressions, (6) the teachings on the emergence from transgressions, and (7) the teachings on the abandonment of the vows.


10.7
“Mañjuśrī, the mātṛkās are the teachings that I imparted and categorized into eleven topics. What are these eleven topics? They are (1) the defining characteristic of the conventional, (2) the defining characteristic of the ultimate, (3) the defining characteristic of referential objects consisting of the awakening factors, (4) the defining characteristic of their features; (5) the defining characteristic of the[ir] nature, (6) the defining characteristic of their result, (7) the defining characteristic of the description of the experience of them, (8) the defining characteristic of the factors disrupting them, (9) the defining characteristic of the factors conducive to them, (10) the defining characteristic of the defects related to them, and (11) the defining characteristic of their benefit.


1. “Mañjuśrī, consider that the defining characteristic of the conventional has three subtopics: (1) the teaching on persons, (2) the teaching on the imaginary nature, and (3) the teaching on the activity, movement, and action of phenomena.


2. “Consider the defining characteristic of the ultimate in terms of the teaching on the seven aspects of true reality.


3. “Consider the defining characteristic of referential objects in terms of the teaching on all the things corresponding to cognitive objects.


4. “Consider the defining characteristic of [their] features in terms of the teaching on the eight features of the analysis of cognitive objects. What are these eight? They are (i) the truth of cognitive objects, (ii) their determination, (iii) their faults, (iv) their positive qualities, (v) the methods for analyzing, (vi) the processes related to them, (vii) the principles of reason, and (viii) the condensed and extensive presentations of cognitive objects.


i. “With respect to these eight points, the truth of cognitive objects is true reality.


ii. “The determination of cognitive objects consists in establishing the person or the imaginary essence or in establishing categorical, analytical, interrogative, and dismissive answers as well as secret instructions.


iii. “The faults of cognitive objects are the defects of phenomena related to affliction, which I have taught in several ways.


iv. “The positive qualities of cognitive objects are the benefits arising from phenomena related to purification, which I have taught in several ways.


v. “The methods for analyzing cognitive objects includes six points: (a) the method for analyzing the meaning of true reality; (b) the method for analyzing attainments; (c) the method for analyzing explanations; (d) the method for analyzing the elimination of the two extremes; (e) the method for analyzing the inconceivable; and (f) the method for analyzing the underlying intention.


vi. “The processes related to cognitive objects are the three times, the three defining characteristics of the conditioned, and the four conditions.


vii. “There are four principles of reason in the analysis of cognitive objects: (a) the principle of reason based on dependence, (b) the principle of reason based on cause and effect, (c) the principle of reason based on logical proof, and (d) the principle of reason based on the nature of phenomena itself.


a. “The arising of conditioned phenomena and the causes for their being expressed through conventions, as well as related causal conditions, constitute the principle of reason based on dependence.


b. “The causes that will bring about a result, a completion, or an action once phenomena have arisen, as well as related causal conditions, constitute the principle of reason based on cause and effect.


c. “The causes establishing the meaning and bringing about the valid understanding of the thesis, the demonstration, and the statement of a proof, as well as related causal conditions, constitute the principle of reason based on logical proof. This logical proof is, moreover, of two kinds: valid and invalid. Among these, five are characterized as valid and seven as invalid. What are the five logical proofs characterized as valid? They are the logical proofs characterized by (I) a perception that is a direct cognition of the thing to establish, (II) a perception that is a direct cognition of something existing in dependence on the thing to establish, (III) a demonstration through an instance belonging to the same class, (IV) an actual demonstration, and (V) a citation from a valid scripture.


“With regard to those five logical proofs: I. “The logical proof characterized by the perception that is a direct cognition of the thing to establish consists [for example] in perceiving through a direct cognition that all conditioned phenomena are impermanent, suffering, and without a self as well as anything conforming to this.


II. “The logical proof characterized by a direct cognition of something existing in dependence on the thing to establish consists in inferring something not directly perceptible by means of something [directly perceptible], as well as in anything conforming to this, [for example], (A) the perception as a direct cognition of the principle of impermanence that exists in dependence on the things to establish, [namely,] the momentariness of all conditioned phenomena, the existence of a next life, and the consequence of good and bad deeds; (B) the perception as direct cognition of the diversity of beings that exists in dependence on the thing to establish, [namely,] the diversity of karma; or (C) the direct cognition of the happiness and suffering of beings that exists in dependence on the things to establish, [namely,] virtue and nonvirtue].


III. “You should know that the logical proof characterized by a demonstration through an instance belonging to the same class of phenomena consists in anything conforming to this, [for example] in the demonstration of external and internal conditioned phenomena through (A) the perception of death and rebirth, being born and other forms of suffering, and causal dependence, which are established as facts in all worlds or (B) the perception of wealth and misery, which are established as facts in all worlds, including those of future lives.


IV. “Thus, you should know that a logical proof characterized by one of the three proofs mentioned above is an actual demonstration because it is conclusive with respect to the thing that must be established.


V. “Mañjuśrī, you should know that the logical proof characterized by a citation from a valid scripture consists in the words taught by quoting the omniscient ones, such as ‘Nirvāṇa is peace’ and other similar statements.


“Therefore, on account of these five kinds of characteristics, an analysis of cognitive objects founded on the principle of reason based on logical proof is valid. Because such an analysis is valid, you should rely on it.”


“Blessed One, how many qualities do those we should consider as having the defining characteristics of the omniscient tathāgatas have?”


“Mañjuśrī, they have five qualities: (A) wherever they manifest, they are renowned in this world for their omniscience; (B) they have the thirty-two marks of a great being; (C) by means of their ten powers, they eliminate all qualms affecting beings; (D) the words of the Dharma they teach through the four kinds of assurance cannot be refuted or disputed by any opponent; (E) on the basis of their Dharma and Vinaya, the eightfold noble path as well as the four noble truths manifest for those who have renounced cyclic existence. Thus, you should know that their manifestation, marks, elimination of doubts, freedom from refutations and disputes, and support [for those who have renounced cyclic existence] constitute the defining characteristic of the omniscient tathāgatas.


“Thus, the principle of reason based on logical proof is valid on account of the five characteristics included within these valid cognitions: direct cognitions, inferences, and authoritative scriptures.


“What are the seven logical proofs characterized as invalid? They are the logical proofs characterized by (I) a perception that conforms with something other than the thing to be established, (II) a perception that does not conform with anything other than the thing to establish, (III) a perception that conforms with all things, (IV) a perception that does not conform with anything, (V) a demonstration through an instance belonging to a different class of phenomena, (VI) a demonstration that is not actually demonstrating anything, and (VII) a citation drawn from an invalid scripture.


“The logical proof characterized by a perception that does not conform with anything is ascertained when the defining characteristics of the proof and the premise do not conform with one another because they are incompatible in terms of reason, essence, karma, quality, or cause and effect.


“Mañjuśrī, the logical proof characterized by a perception that does not conform with anything is comprised by the logical proof characterized by a perception that conforms with something other than the thing to be established and similar instances. This proof is therefore inconclusive with respect to the thing to establish. This is called an unestablished logical proof.


“Moreover, the logical proof characterized by a perception that conforms with all things is comprised by the logical proof characterized by a perception that does not conform with anything other than the thing to establish and similar instances. This proof is therefore inconclusive with respect to the thing to establish. This is also called an unestablished logical proof.


“Because these logical proofs are not established, the analysis is invalid according to the principle of reason based on logical proof. Since this analysis is invalid, you should not rely on it. You should know that the logical proof characterized by a citation from an invalid scripture is invalid by nature.


d. “Whether tathāgatas manifest or not, the constancy of the domain of truth, the nature of phenomena, on account of the constancy of phenomena, constitutes the principle of reason based on the nature of phenomena.


viii. “The condensed and the extensive presentation of cognitive objects consists of first summarizing, then analyzing words and sections of the teaching, and finally concluding the explanation.


5. “The defining characteristic of the nature of awakening factors consists in the apprehension of a referential object together with its aspects, as I have taught, such as the awakening factors, the four applications of mindfulness, and so on.


6. “The defining characteristic of their result is the accomplishment of their result, the mundane and supramundane positive qualities, by abandoning the defilements associated with the mundane or the supramundane phenomena.


7. “The defining characteristic of accounts telling how one experiences them as one proclaims them, explains them, and correctly teach them to others is the analytical knowledge of the gnosis that liberates within true reality.


8. “The defining characteristic of the factors disrupting them is the afflicted phenomenon in the form of an obstacle to the practice of these very awakening factors.


9. “The defining characteristic of the factors conducive to them is the phenomenon useful to [enhancing] them.


10.” The defining characteristic of defects related to them is the fault interrupting them.


11. “Mañjuśrī, you should know that the defining characteristic of their benefit consists in their corresponding positive qualities.”


10.8
Then, the bodhisattva Mañjuśrī further said to the Blessed One, “Blessed One, please explain the meaning of the formula through which bodhisattvas comply with the underlying intention of the profound Dharma expounded by the tathāgatas, the complete meaning of the sūtras, the Vinaya, and the mātṛkās that is not known by those not following you.”


“Mañjuśrī, listen. I will explain to you the complete meaning of the formula so that bodhisattvas will in this way understand my underlying intention. Mañjuśrī, the possessors of qualities resulting from affliction and purification are all without movement and without a person. This is why I taught that all phenomena are in every respect beyond activity. It is not the case that the possessors of qualities resulting from affliction first became afflicted and will then become purified from these afflictions or that the possessors of qualities resulting from purification have become purified from afflictions they previously acquired. Thus, foolish ordinary beings rely on views resulting from their latent dispositions, on account of which they wrongly conceive the body afflicted by corruption as the essence of phenomena and persons.


As a consequence, reifying [the ego through concepts such as] ‘I’ and ‘mine,’ they mistakenly conceive of the following notions: ‘I see,’ ‘I hear,’ ‘I smell,’ ‘I taste,’ ‘I touch,’ ‘I am conscious,’ ‘I eat,’ ‘I do,’ ‘I am afflicted,’ and ‘I am purified.’


“Thus, those who understand this fact as it really is abandon the body afflicted by corruption and instead obtain the body that is not a support for any defilement, being pure, free from mental elaborations, unconditioned, and unproduced by intentional action. Mañjuśrī, you should know that this is the complete meaning of the formula.”


Then, at that moment, the Blessed One spoke these verses: “The possessors of qualities resulting from affliction and purification
Are all without movement and without a person;
Therefore, I declare them to be without activity,
As they are neither purified nor afflicted, be it in the past or the future.
“Relying on views resulting from their latent dispositions,
On account of which they wrongly conceive the body afflicted by corruption,
They reify [the ego through concepts such as] ‘I’ and ‘mine.’
As a consequence, notions arise, such as ‘I see,’ ‘I eat,’ ‘I do,’ ‘I am afflicted,’ and ‘I am purified.’
“Thus, those who understand this fact as it really is
Abandon the body afflicted by corruption
And instead will obtain a body that is not a basis for any defilement,
Being free from mental elaborations and unconditioned.”
10.9
“Blessed One, how should we know the defining characteristic of the arising of the tathāgatas’ mind?”


“Mañjuśrī, tathāgatas are not characterized by mind, thought, or cognition. However, you should know that, similar to an emanation, the tathāgatas’ mind arises in the way of something that is not produced by intentional action.”


“Blessed One, if the truth body of the tathāgatas is not produced at all by intentional action, how then could their mind arise without being produced by intentional action?”


“Mañjuśrī, their mind arises on account of a previous intentional action, namely, the practice of skillful means and wisdom. Mañjuśrī, it is like this: although awakening from a state of sleep in which there is no thought ensues [spontaneously] without resulting from intentional action, one will awaken due to previous intentional actions. Although the emergence from the absorption in the state of cessation is not produced by intentional action, one will emerge from it merely due to previous intentional actions. Just as the mind arises from a state of sleep or from the absorption in the state of cessation, you should know that the tathāgatas’ mind also arises due to previous intentional actions such as the practice of skillful means and wisdom.”


“Blessed One, should we say that the mind emanated by tathāgatas exists or not?”


“Mañjuśrī, [their] mind neither exists nor does not exist, because it is causally independent and causally dependent.”


“Blessed One, what is the sphere of activity of the tathāgatas? What is the domain of the tathāgatas? Should we consider these two as distinct?”


“Mañjuśrī, the sphere of activity of the tathāgatas consists in the pure buddha realms, the arrayed ornaments of inconceivable and boundless positive qualities common to all tathāgatas. The domain of the tathāgatas comprises five domains: the domain of the surrounding universe, the domain of beings, the domain of Dharma, the domain of discipline, and the domain of methods of discipline. There is a distinction between the two.”


10.10
“Blessed One, how should we understand the defining characteristic of the tathāgatas’ complete and perfect awakening, of their turning of the wheel of Dharma, and of their great parinirvāṇa?”


“Mañjuśrī, the tathāgatas are characterized by nonduality. They are neither completely and perfectly awakened nor not completely and perfectly awakened; they neither turn the wheel of Dharma nor do not turn the wheel of Dharma; they neither [attain] the great parinirvāṇa nor do not attain the great parinirvāṇa. This is because the truth body is utterly pure and the emanation body constantly manifests.”


“Blessed One, why should we consider that the merit produced by beings on account of seeing, hearing, or serving the tathāgatas’ emanation body arises from the tathāgatas?”


“Mañjuśrī, it is because these activities consist in taking a superior referential object thanks to the tathāgatas, and also because the emanation body is the tathāgatas’ sovereign power.”


“Blessed One, since this does not seem to be produced by intentional action, why is it that the great light of gnosis manifests in beings solely through the truth body of the tathāgatas and that innumerable emanated reflections also manifest [as the tathāgatas’ emanation body], while this light and its reflections do not manifest from the hearers’ and solitary realizers’ liberation body?”


“Mañjuśrī, while this does not seem to be produced by intentional action, on account of the power of very strong beings and the force of beings’ karma, a great light manifests to beings from water and fire crystals produced from the disks of the moon and sun. However, it does not manifest from water and fire crystals produced from other sources. From a precious gem that has been well polished through [intentional] action, reflections corresponding to its engraving manifest [when it is placed before a light source]. However, they do not manifest from another unpolished gem. Likewise, because the truth body of the tathāgatas also is established by having been purified through the practice of skillful means and insight focusing on the immeasurable domain of truth, the great light of gnosis manifests in beings, and innumerable emanated reflections arise. However, they do not manifest from the hearers’ and solitary realizers’ liberation body.”


10.11
“Blessed One, you said that, through the force of the tathāgatas’ and bodhisattvas’ sovereign power, one can obtain an excellent body in the realm of desire, such as that of a warrior or a brahman, a body that is like a great sāla tree, or the excellent body of a god residing in the realm of desire, the realm of form, or the realm of the formless. Blessed One, what was your underlying intention with regard to this?”


“Mañjuśrī, by means of their sovereign power, tathāgatas teach as they are the path and practices through which one obtains all these excellent bodies. Those accomplishing these path and practices will always obtain all these perfect bodies, while those who reject or denigrate these path and practices, as well as those who have animosity or resentment toward them, will always obtain all kinds of miserable bodies upon their death. Mañjuśrī, on account of this skillful means, you should know in this way that, because of the sovereign power of the tathāgatas, one will be reborn in a perfect body as well as in a miserable one.”


10.12
“Blessed One, in the universes that are impure and pure, what is abundant? What is rare?”


“Mañjuśrī, in the universes that are impure, eight things are abundant and two are rare. Abundant are (1) followers of traditions other than mine; (2) suffering beings; (3) beings who are different in terms of lineages, families, and communities or wealth and poverty; (4) beings engaging into wrongdoing; (5) beings who have lost their discipline; (6) beings in bad destinies; (7) followers of inferior vehicles; and (8) bodhisattvas with inferior intentions and practices. Rare are (1) the actions of bodhisattvas having superior intentions and practices and (2) the manifestation of tathāgatas.


“Mañjuśrī, in the universes that are pure, it is the opposite of this. You should know that these eight things are rare and these two things abundant.”


Then, the bodhisattva Mañjuśrī asked the Blessed One, “Blessed One, what is the name of the teaching imparted in this Dharma discourse that unravels the Tathāgata’s intent? How should I keep it in mind?”


The Blessed One answered, “Mañjuśrī, this is a teaching of definitive meaning establishing the deeds of the tathāgatas. Keep it in mind as The Teaching of Definitive Meaning Establishing the Deeds of the Tathāgatas. As the Blessed One expounded this teaching, seventy-five thousand bodhisattvas obtained the perfect analytical knowledge of the truth body.


After the Blessed One had spoken these words, the prince Mañjuśrī together with the entire retinue of gods, humans, demigods, and gandharvas rejoiced and praised the words of the Blessed One.


The [tenth chapter of the bodhisattva Mañjuśrī] called “The Chapter Establishing the Positive Qualities [of the Tathāgatas]” of [the sūtra of] the Great Vehicle called “Unraveling the Intent” is concluded.


The Translation The Noble Mahāyāna Sūtra The Perfection of Wisdom in Eighteen Thousand Lines


Chapter 1: Introduction We prostrate to all the buddhas and bodhisattvas.


Thus did I hear at one time.


The Lord dwelt at Rājagṛha on Gṛdhrakūṭa Hill together with a great community of monks, numbering five thousand monks, all worthy ones with the exception of one single person—that is, venerable Ānanda—with outflows dried up, without afflictions, fully controlled, with their minds well freed and their wisdom well freed, thoroughbreds, great bull elephants, with their work done, their task accomplished, with their burden laid down, with their own goal accomplished, with the fetters that bound them to existence broken, with their hearts well freed by perfect understanding, in perfect control of their whole mind; with nuns numbering five hundred—Yaśodharā, Mahāprajāpatī, and so on—and with a great many laymen and laywomen, all of them with a vision of the Dharma; and with an unbounded, infinite number of bodhisattva great beings, all of whom had acquired the dhāraṇīs, were dwellers in emptiness, their range the signless, and who had not fashioned any wishes, had acquired forbearance for the sameness of all dharmas, had acquired the dhāraṇī of nonattachment, with imperishable clairvoyant knowledges, and with speech worth listening to; who were not hypocrites, not fawners, without thoughts of reputation and gain; who were Dharma teachers without thought of compensation, with perfect forbearance for the deep dharmas, who had obtained the fearlessnesses, and who had transcended all the works of Māra, who had cut the continuum of karmic obscuration, were skillful in expounding the analysis of investigations into phenomena, with the prayer that is a vow made during an asaṃkhyeya of eons really fully carried out, with smiling countenances, forward in addressing others, without a frown on their faces, skillful in communicating with others in chanted verse, without feelings of depression, without losing the confidence giving a readiness to speak, and endowed with fearlessness when surpassing endless assemblies; who were skilled in going forth during an ananta of one hundred million eons, understanding phenomena to be like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an apparition, a reflection in the mirror, and a magical creation; who were skillful in comprehending the thoughts, conduct, and beliefs of all beings and subtle knowledge, with unobstructed thoughts, and endowed with extreme patience; who were skilled in causing entry into reality just as it is, having appropriated all the endless arrays of the buddhafields through prayer and setting out, with the meditative stabilization recollecting buddhas in an infinite number of world systems constantly and always activated; who were skillful in soliciting innumerable buddhas; who were skillful in eliminating the various views, propensities, obsessions, and defilements; and who were skillful in accomplishing a hundred thousand feats through meditative concentration.


That is, he was together with the bodhisattva great beings Bhadrapāla, Ratnākara, Ratnagarbha, Ratnadatta, Susārthavaha, Varuṇadeva, Guhyagupta, Indradatta, Uttaramatin, Viśeṣamatin, Vardhamānamatin, Anantamati, Amoghadarśin, Anāvaraṇamatin, Susaṃprasthita, Suvikrāntavikrāmin, Anantavīrya, Nityodyukta, Nityaprayukta, Anikṣiptadhura, Sūryagarbha, Anupamamatin, and Avalokiteśvara, Mahāsthāmaprāpta, Mañjuśrī Kumārabhūta, Mārabalapramardin, Vajramatin, Ratnamudrāhasta, Nityotkṣiptahasta, Mahākaruṇācinta, Mahāvyūha, Vyūharāja, and Merukūṭa, the bodhisattva great being Maitreya, and many hundreds of thousands of one hundred million billion other bodhisattvas as well.


Thereupon the Lord, having himself arranged the lion throne, sat down with his legs crossed, holding his body erect, intent on fixing mindfulness, and entered into the meditative stabilization, samādhirāja by name, in which all meditative stabilizations are put, included, encompassed, and come to meet.


Then the Lord, mindful and self-possessed, emerged from this meditative stabilization and surveyed with his divine eye all world systems. Having done so, he beamed with his whole body. From the wheels with a thousand spokes on the soles of his feet issued sixty sixty-one hundred thousand one hundred million billion rays, from the ten toes of his feet issued sixty sixty-one hundred thousand one hundred million billion rays, and similarly from his ankles, legs, knees, thighs, hips, and navel, from his two sides, and from the śrīvatsa mark of a great person in his heart issued sixty sixty-one hundred thousand one hundred million billion rays. From his ten fingers issued sixty sixty-one hundred thousand one hundred million billion rays.


Similarly, from his two forearms, two shoulders, neck, four eyeteeth, all forty teeth, two nostrils, ears, and eyes, ūrṇā, the uṣṇīṣa on the top of his head, and from the opening of his mouth issued sixty sixty-one hundred thousand one hundred million billion rays. All these sixty sixty-one hundred thousand one hundred million billion rays pervaded the world systems in their entirety with a great illumination and lit them up. This great illumination from the light rays spread out through as many world systems in the eastern direction as there are sand particles in the Gaṅgā River. Similarly, this great illumination from the light rays spread out through each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, northwest, below and above, and lit them up.


And all the beings who saw that light, who were touched by the illumination of those light rays, became irreversible from unsurpassed, perfect, complete awakening.


Thereupon all the Lord’s hair pores became radiant. From each of the hair pores sixty sixty-one hundred thousand one hundred million billion rays issued forth, and these rays pervaded all the world systems in the great billionfold world system with a great illumination. This great illumination from the light rays spread out through as many world systems as there are sand particles in the Gaṅgā River to the east, pervading them with a great illumination and lighting them up. Similarly, this illumination from the light rays spread out through each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, and lit them up. And all the beings who saw that light, who were touched by the illumination of those light rays, became irreversible from unsurpassed, perfect, complete awakening.


Then the Lord, with the light from the natural splendor of a tathāgata, pervaded the great billionfold world system with a great illumination. He pervaded as many world systems as there are sand particles in the Gaṅgā River to the east with this great illumination, and he similarly pervaded each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, with this great illumination. And all the beings who saw that light, who were touched by the illumination of those light rays, became irreversible from unsurpassed, perfect, complete awakening.


Thereupon the Lord extended his tongue and with it covered the great billionfold world system in its entirety. Having pervaded the great billionfold world system with his tongue, he smiled, and from his tongue again many hundred thousand one hundred million billion variously colored rays issued forth, and on all the light rays stood lotuses made of manifold precious stones, shining like gold, each with a thousand petals, variegated, beautiful, captivating, brilliant, fragrant, and soft, all completely like the kācalindika, pleasing to the touch. On the lotuses, furthermore, were seated many embodied tathāgatas, teaching Dharma—this very teaching of Dharma associated with the six perfections.


They went to as many world systems as there are sand particles in the Gaṅgā River to the east and taught Dharma—this very teaching of Dharma associated with the perfection of wisdom—and similarly, to each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, and taught Dharma—this very teaching of Dharma associated with the six perfections. And all the beings who listened to that Dharma became irreversible from unsurpassed, perfect, complete awakening.


Then the Lord, seated on that very lion throne, entered into the meditative stabilization called siṃhavikrīḍita. He enacted such a performance with his miraculous power that his performance of miraculous power shook the great billionfold world system in six ways: it shook, shook greatly, and shook violently; it quaked, quaked greatly, and quaked violently; it stirred, stirred greatly, and stirred violently; it became disturbed, greatly disturbed, and violently disturbed; it roared, roared greatly, and roared violently; and it resounded, resounded greatly, and resounded violently. At the edges it rose up and it sank down in the middle; in the middle it rose up and at the edges sank down. It became soft and oily, producing benefit and ease for all beings. Thereupon, at that moment, minute, and second, in the great billionfold world system the continuums of the hells and the animal world, and the world of Yama, were all cut.


And all the places that preclude a perfect human birth disappeared. All those beings were reborn among humans, and also among the Cāturmahārājika, Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin gods.


Thereupon, in their great joy and rejoicing these humans and gods recalled their former lives, and having recalled them approached the Lord, bowed to his feet with their heads, cupped their palms together in a gesture of prayerful supplication, and bowed forward. And so too in each of the ten directions, in as many world systems as there are sand particles in the Gaṅgā River to the east, to the south, west, and north, in the intermediate directions, and below and above, the continuums of the hells, animal worlds, and the worlds of Yama in as many world systems as there are sand particles in the Gaṅgā River were all cut too. And all the places precluding a perfect human birth disappeared. All those beings were reborn among humans and the gods. Thereupon these humans and gods recalled their former lives.


In their great joy and rejoicing they then approached the buddhas in their respective buddhafields, bowed to their feet with their heads, and with palms together in a gesture of prayerful supplication bowed forward.


Then, in the great billionfold world system, the beings who were born blind saw forms with their eyes, the deaf heard sounds with their ears, the insane regained their senses, those with distracted thoughts became one-pointed in their thoughts, the naked found clothes, the poor found wealth, the hungry found food, the thirsty found drink, the sick were healed, the sense faculties of those with damaged sense faculties were repaired, and the physically exhausted became no longer exhausted. Those who had not given up unwholesome deeds of body, speech, and mind, and unwholesome livelihood, gave up their unwholesome habits. All beings considered every being in the same way as they considered their mother, father, brother, and sister, and as they considered their friends, kinsmen, and blood relatives. And they were endowed with the ten wholesome actions and became celibate, pure, free from the stain of immorality, and free from all unwholesome conceptualization.


And at that time all beings, possessed of all happiness, acquired the ease a monk feels when absorbed in the third concentration. And at that very time they were endowed with such knowledge that they knew, “Good is charity! Good is self-discipline! Good is restraint! Good it is to observe celibacy! Good is nonviolence toward living creatures!” And at that time the lord buddhas in other buddhafields cried out cries of delight: “Ah! It is amazing these beings are thus endowed with such knowledge that knows, ‘Good is charity! Good is self-discipline! Good is restraint! Good it is to observe celibacy! Good is nonviolence toward living creatures!’ ”


Thereupon the Lord, seated on this very lion throne, stood out towering over the great billionfold world system with Sumeru, the encircling mountain ranges, the abodes of the gods, Indra, Brahmā, Vaśavartin, Śuddhāvāsa, and the classes of gods and asuras, shining forth, gleaming, dazzling, and shedding light with his light, color, brilliance, and glory in the same way as, for example, a strong sun or the disk of a full moon in a clear sky.


So too the Lord stood out towering over as many world systems as there are sand particles in the Gaṅgā River to the east with his light, color, brilliance, and glory. Similarly the Lord stood out towering over as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions, and below and above—in each of the ten directions—shining forth, gleaming, dazzling, and shedding light with his light, color, brilliance, and glory in the same way as, for example, Sumeru, the king of mountains, stands out towering over all mountains, shining forth, gleaming, dazzling, and shedding light; or in the same way as, for example, the disk of the moon towers over all the stars, shining forth, gleaming, dazzling, and shedding light; or in the same way as, for example, the disk of the sun stands out towering over all other lights, shining forth, gleaming, dazzling, and shedding light.


So too the Lord stands out towering over world systems in the ten directions with their gods, Indras, Brahmās, Śuddhāvāsas, and the classes of gods and humans, shining forth, gleaming, dazzling, and shedding light with his light, color, brilliance, and glory.


Thereupon the Lord exhibited an ordinary bodily form, like that of beings in the great billionfold world system. Then in the great billionfold world system all the gods, from the gods of the Śuddhāvāsa class down to the Brahmakāyika, Paranirmitavaśavartin, Nirmāṇarati, Tuṣita, Yāma, Trāyastriṃśa, and Cāturmahārājika gods saw the body of the Tathāgata you can never see enough. Feeling contented, pleased, delighted, joyful, and joyous, with such mental happiness they took celestial flowers, celestial garlands, celestial incense, celestial creams, celestial powders, and celestial perfumes; celestial blue lotuses, lotuses, red lotuses, white lotuses, nalina lilies and saugandhaka lilies; celestial flowers, nāgavṛkṣa flowers, and tamāla leaves; and celestial robes, celestial jewelry, celestial parasols, flags, and banners and approached the Lord.


Those humans to be trained, in the form of recipients seated in the great billionfold world system, saw the body of the Tathāgata you can never see enough, took land and water flowers, and approached the body of the Tathāgata you can never see enough. Both gods and humans then strewed near, strewed in front, and strewed all around the body of the Tathāgata these celestial flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, banners, and land and water flowers.


By the sustaining power of the Lord all this rain of flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, banners, and land and water flowers that was strewed down on the Lord stayed there like a second story made of flowers and so on, with the dimensions of the great billionfold world system, in the sky right above the Lord’s head. And from this second story tassels made of celestial flowers and silk were suspended, hanging there, hanging right there, and these tassels made of celestial flowers and silk made the great billionfold world system look very beautiful. And the brightly shining golden color of the Lord streaming forth in the ten directions pervaded and lit up as many world systems as there are sand particles in the Gaṅgā River in each direction.


This thought then occurred to each of the gods and humans in all the Jambudvīpa world systems in the great billionfold world system: “The Tathāgata is seated in front of us teaching the Dharma.” Similarly, this thought occurred to the gods in the Godānīyas to the west, Videhas to the east, and Kurus to the north, to the Cāturmahārājika gods up to the Akaniṣṭha gods, and similarly to all thegods and humans in a thousandfold [four-continent] world system, in a millionfold world system, or in a great billionfold world system: “The Tathāgata is seated in front of us teaching the Dharma.”


Thereupon the Lord, seated on this very lion throne, smiled once again. Through the illumination from that smile the great billionfold world system was lit up, and all the beings seated in the great billionfold world system saw the Lord Buddha, together with his śrāvaka saṅgha, in as many world systems as there are sand particles in the Gaṅgā River to the east. And all those beings seated in as many world systems as there are sand particles in the Gaṅgā River to the east saw the Lord Śākyamuni, together with his community of monks, in this Sahā world system.


Similarly, the beings included in this Sahā world system saw the Lord Buddha, together with his śrāvaka saṅgha, in as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above. And all those beings seated in as many world systems as there are sand particles in the Gaṅgā River as well saw this Sahā world system and the Lord Śākyamuni, together with his community of monks.


In the east, beyond as many world systems as there are sand particles in the Gaṅgā River, at the very limit of these world systems, there is a world system called Ratnāvatī. In it the tathāgata, worthy one, perfectly complete buddha Ratnākara now dwells and maintains himself. He teaches to the bodhisattvas this very perfection of wisdom. Then, in that world system a bodhisattva, a great being, called Samantaraśmi saw this great illumination, this great shaking of the earth, and the body of the Lord you can never see enough, and he approached the lord Ratnākara, the tathāgata, and inquired of the tathāgata Ratnākara, “What is the cause, O Lord, what is the reason for this great illumination having manifested in the world, and for this great shaking of the earth, and for the presence of the body of the Tathāgata you can never see enough?”


The lord Ratnākara replied to the bodhisattva Samantaraśmi, “There is, child of a good family, beyond as many world systems as there are sand particles in the Gaṅgā River in the western direction, a world system called Sahā. There the tathāgata Śākyamuni now dwells and maintains himself, also teaching the Dharma to the bodhisattvas. This sort of thing is his power.”


Then the bodhisattva Samantaraśmi said to the tathāgata Ratnākara, “I will go to that Sahā world system to see, salute, and honor that tathāgata Śākyamuni, and to see those bodhisattva great beings, for the most part in the form of the young, who have acquired the dhāraṇīs and detailed and thorough knowledges and acquired mastery over all the meditative stabilizations and absorptions.”


The Lord replied, “Go then, child of a good family, since you feel that now is the right time.”


Thereupon the tathāgata Ratnākara gave the bodhisattva Samantaraśmi a thousand lotuses made of manifold jewels, each with a thousand petals shining like gold, saying, “Child of a good family, strew these lotuses over the tathāgata Śākyamuni. Be on your best behavior in that buddhafield. And why? Because the bodhisattvas born in that Sahā world system are difficult to approach.”


Thereupon the bodhisattva Samantaraśmi received from the tathāgata Ratnākara the lotuses made of manifold jewels, each with a thousand petals shining like gold. Surrounded by, and at the head of, many hundred thousand one hundred million billion bodhisattvas, householders and renunciates, young men and women, he disappeared together with them from that buddhafield and, having respected, revered, honored, and worshiped as many lords as there are dwelling and maintaining themselves in the east with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners, arrived there in the Sahā world through that bodhisattva’s great wonder-working and that bodhisattva’s great power. He approached the tathāgata Śākyamuni, went up to him, bowed to the Lord’s feet with his head, and stood to one side.


The bodhisattva Samantaraśmi then addressed the Lord, the tathāgata Śākyamuni: “The lord Ratnākara inquires about the Lord’s health, hopes that the Lord is well and free from sickness, alert and buoyant, eating well, strong, and comfortable. The lord Ratnākara has also dispatched these lotuses for the Lord.”


The lord tathāgata Śākyamuni accepted the lotuses and threw them back to the lord buddhas in as many world systems as there are sand particles in the Gaṅgā River to the east. Those lotuses spread throughout those world systems, and on them were seated buddha bodies. In those buddhafields they taught Dharma—this very teaching of Dharma associated with the six perfections. And the beings who heard that Dharma became certain to reach unsurpassed, perfect, complete awakening. Thereupon those bodhisattvas, the householders and renunciates, young men and women, each one by virtue of his or her own wholesome roots, respected, revered, honored, and worshiped the lord Śākyamuni and sat down on one side.


Then in the south, beyond as many world systems as there are sand particles in the Gaṅgā River, at the very limit of these world systems, there is a world system called Sarvaśokāpagata. In it the tathāgata, worthy one, perfectly complete buddha Aśokaśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Vigatāśoka and so on. Connect to the previous, at length, up to and sat down on one side.


Then in the west there is a world system called Upaśānta. In it the tathāgata, worthy one, perfectly complete buddha Ratnārcis now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Cāritramati and so on, at length, up to and sat down on one side.


Then in the north there is a world system called Jayā. In it the tathāgata, worthy one, perfectly complete buddha Jayendra now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Jayadatta and so on, at length, up to and sat down on one side.


Then in the intermediate northeast direction there is a world system called Samādhyalaṃkṛtā. In it the tathāgata, worthy one, perfectly complete buddha Samādhihastyuttaraśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Vijayavikrāmin and so on, at length, up to and sat down on one side.


Then in the intermediate southeast direction there is a world system called Bodhimaṇḍalālaṃkārasurucitā. In it the tathāgata, worthy one, perfectly complete buddha Padmottaraśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Padmahasta and so on, at length, up to and sat down on one side.


Then in the intermediate southwest direction there is a world system called Vigatarajasaṃcayā. In it the tathāgata, worthy one, perfectly complete buddha Sūryamaṇḍalaprabhāsottaraśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Sūryapratibhāsa and so on, at length, up to and sat down on one side.


Then in the intermediate northwest direction there is a world system called Vaśībhūtā. In it the tathāgata, worthy one, perfectly complete buddha Ekachattra now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Ratnottama and so on, at length, up to and sat down on one side.


Then in the direction below there is a world system called Padmā. In it the tathāgata, worthy one, perfectly complete buddha Padmaśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Padmottama and so on, at length, up to and sat down on one side.


Then in the direction above, beyond as many world systems as there are sand particles in the Gaṅgā River, at the very limit of these world systems, there is a world system called Nandā. In it the tathāgata, worthy one, perfectly complete buddha Nandaśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Nandadatta, saw this great illumination, this great shaking of the earth, and the body of the Lord you can never see enough, and he approached the lord Nandaśrī, the tathāgata, and inquired of the tathāgata Nandaśrī, “What is the cause, O Lord, what is the reason for this great illumination being manifested in the world, and for this great shaking of the earth, and for the presence of the body of the Tathāgata you can never see enough?”


The lord Nandaśrī replied to the bodhisattva Nandadatta, “There is, O child of a good family, beyond as many world systems as there are sand particles in the Gaṅgā River in the direction below a world system called Sahā. There the tathāgata arhat, perfectly complete buddha Śākyamuni now dwells and maintains himself, also teaching the Dharma to the bodhisattvas. This sort of thing is his power.”


Then the bodhisattva Nandadatta said to the tathāgata Nandaśrī, “I will go to that Sahā world system to see, salute, and honor that tathāgata Śākyamuni, and to see those bodhisattva great beings, for the most part in the form of the young, who have acquired the dhāraṇīs and detailed and thorough knowledges and have acquired mastery over all the meditative stabilizations and absorptions.”


Thereupon the tathāgata Nandaśrī gave the bodhisattva Nandadatta a thousand lotuses made of manifold jewels, each with a thousand petals shining like gold, saying, “These lotuses, child of a good family, strew over the tathāgata Śākyamuni. Be on your best behavior in that buddhafield. And why? Because the bodhisattvas born in that Sahā world system are difficult to approach.”


Thereupon the bodhisattva Nandadatta received from the tathāgata Nandaśrī the lotuses made of manifold jewels, each with a thousand petals shining like gold. Surrounded by and at the head of many hundred thousand one hundred million billion bodhisattvas, householders and renunciates, and young men and women, he disappeared together with them from that buddhafield, and, having respected, revered, honored, and worshiped as many lords as there are dwelling and maintaining themselves in the direction above with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners, arrived there in the Sahā world through that bodhisattva’s great wonder-working and that bodhisattva’s great power. He approached the tathāgata Śākyamuni, went up to him, bowed to the Lord’s feet with his head, and stood to one side.


The bodhisattva Nandadatta then addressed the lord, the tathāgata Śākyamuni: “The lord Nandaśrī inquires about the Lord’s health, hopes that the Lord is well and free from sickness, alert and buoyant, eating well, strong, and comfortable. The lord Nandaśrī has also dispatched these lotuses for the Lord.”


The lord tathāgata Śākyamuni accepted the lotuses and threw them back to the lords, the buddhas in as many world systems as there are sand particles in the Gaṅgā River in the direction above. Those lotuses spread throughout those world systems, and on them were seated buddha bodies. In those buddhafields they demonstrated Dharma—this very demonstration of Dharma associated with the perfection of wisdom. And the beings who heard that Dharma became irreversible from unsurpassed, perfect, complete awakening. Thereupon those bodhisattvas, the householders and renunciates, young men and women, each one by virtue of his or her own wholesome roots respected, revered, honored, and worshiped the lord Śākyamuni and sat down on one side.


Thereupon, at that moment, minute, and second, the great billionfold world system became constituted of jewels, filled with various blossoms, hung with clusters of silk streamers, made fragrant with incense pots, and beautified with wish-fulfilling trees whose stem-tips bend down with ornaments and fruit, and with flower trees, fruit trees, fragrance trees, flower-garland trees, and powder trees, just like Padmavatī, the buddhafield of the tathāgata Samantakusuma where Mañjuśrī Kumārabhūta lives, as well as the god Susthitamati, and others who are magnificent bodhisattva great beings.


This was the first chapter, “Introduction,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”


Chapter 2: Production of the Thought When the Lord understood that the world with its celestial beings, Māras and Brahmās, śramaṇas and brahmins, gods and humans, as well as bodhisattvas, most of them in youthful form, had assembled, he said to venerable Śāriputra, “Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.”


The Lord having spoken thus, venerable Śāriputra inquired of him, “How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”


Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it, should complete the perfection of giving by way of not giving up anything, because a gift, a giver, and a recipient are not apprehended. They should also complete the perfection of morality because no downfall is incurred and no compounded downfall is incurred, the perfection of patience because there is no disturbance, the perfection of perseverance because there is no physical or mental effort expended, the perfection of concentration because there is no experience, and the perfection of wisdom because all phenomena are not apprehended.


“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness because mindfulness cannot be apprehended, and they should perfect the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path. They should cultivate the emptiness meditative stabilization, signlessness meditative stabilization, and wishlessness meditative stabilization. They should cultivate the four concentrations, four immeasurables, four formless absorptions, eight deliverances, nine serial absorptions, and nine perceptions. What are the nine? The nine perceptions are the perception of a bloated corpse, the perception of it chopped in half, the perception of it as putrid, the bloodied perception, the black-and-blue perception, the savaged perception, the torn-asunder perception, the bones perception, and the burnt-bones perception.


They should cultivate mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, and mindfulness of the gods. They should cultivate mindfulness of breathing in and out, mindfulness of disgust, mindfulness of death, and mindfulness of what is included in the body.


They should perfect the perception of impermanence, the perception of suffering, the perception of selflessness, the perception of the unclean, the perception of death, the perception that there is no delight in the entire world, and the perception that there is nothing to trust in the entire world; knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of extinction, knowledge of nonproduction, knowledge of dharma, subsequent realization knowledge, conventional knowledge, knowledge of mastery, and knowledge in accord with sound; and meditative stabilization with applied and sustained thought, meditative stabilization without applied thought but with sustained thought, meditative stabilization without either applied or sustained thought, what one does not understand, the faculty of understanding, the faculty of having understood, the stations of mastery, the stations of complete immersion, the four ways of gathering a retinue, the four presentations, the ten levels and ten practices, the ten forbearances, the twenty surpassing aspirations, the knowledge of a knower of all, the knowledge of calm abiding and insight, the three knowledges, the four detailed and thorough knowledges, the four fearlessnesses, the five undiminished clairvoyances, the six perfections, the six principles of being liked, the seven riches, the eight ways great persons think, the nine places beings live, the ten tathāgata powers, the eighteen distinct attributes of a buddha, great love, and great compassion.


“Bodhisattva great beings who want to fully awaken to the knowledge, furnished with the best of all aspects, of a knower of all aspects, who want to perfect the knowledge of all path aspects, who want to perfect all-knowledge, and who want to perfect the knowledge of the aspects of the thought activity of all beings should make an effort at the perfection of wisdom. Bodhisattva great beings who want to destroy all residual impressions, connections, and afflictions should make an effort at the perfection of wisdom.


“Śāriputra, thus should bodhisattva great beings train in the perfection of wisdom.


“Śāriputra, bodhisattva great beings who want to enter into the secure state of a bodhisattva, who want to pass beyond the level of śrāvakas and pratyekabuddhas, who want to stand on the irreversible level, who want to know the activity and continual movement of the thoughts of all beings, who want to surpass the knowledge of śrāvakas and pratyekabuddhas, who want to acquire the dhāraṇī gateways, and who want to surpass gift-giving to all śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing should train in the perfection of wisdom. Bodhisattva great beings who want to surpass the morality of śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing should train in the perfection of wisdom.


Bodhisattva great beings who want to surpass the meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation of śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing should train in the perfection of wisdom. Bodhisattva great beings who want to surpass the concentrations, meditative stabilizations, and absorptions of śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing should train in the perfection of wisdom.


“Bodhisattva great beings who, for the sake of all beings, want giving even a little gift to become immeasurable and incalculable by turning it over to all-knowledge with skillful means should train in the perfection of wisdom. Similarly, bodhisattva great beings who, for the sake of all beings, want even the little morality they have guarded, the little patience they have developed, the little effort they have exerted, the little concentration they have become absorbed in, and the little wisdom they have developed to become immeasurable and incalculable by turning them over to all-knowledge with skillful means should train in the perfection of wisdom.


“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of giving should train in the perfection of wisdom. Similarly, bodhisattva great beings practicing the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom should train in the perfection of wisdom.


“Moreover, Śāriputra, bodhisattva great beings who want to thoroughly establish a buddha’s body should train in the perfection of wisdom. If they want to acquire the thirty-two major marks and the eighty minor signs of a great person, they should train in the perfection of wisdom.


“Moreover, Śāriputra, bodhisattva great beings who want to be born in the buddha’s line should train in the perfection of wisdom. Bodhisattva great beings who want to step onto the heir apparent’s level, and want never to be without the buddhas and bodhisattvas, should train in the perfection of wisdom.


“Moreover, Śāriputra, were bodhisattva great beings to feel this longing—‘May I be richly endowed with the wholesome roots with which I will respect, revere, honor, and worship the tathāgatas, the worthy ones, the perfectly complete lord buddhas’—they should train in the perfection of wisdom.


“Moreover, Śāriputra, bodhisattva great beings who want to satisfy all the desires of all beings with requirements such as food, drink, flowers, perfume, garments, flower garlands, incense, powders, creams, bedding, seats, houses, money, grain, medicines for relief of sickness, ornaments, jewels, gems, beryl, conch shells, crystals, corals, parks, and kingdoms should train in the perfection of wisdom. Moreover, Śāriputra, bodhisattva great beings who want to establish all beings in a world as vast as the dharma-constituent and as far reaching as the space element in the perfection of giving, and who want to establish them in the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom, should train in the perfection of wisdom.


“Moreover, Śāriputra, bodhisattva great beings who want to make a single wholesome thought of awakening inexhaustible until reaching complete awakening at the site of awakening should train in the perfection of wisdom.


“Moreover, Śāriputra, bodhisattva great beings who think, ‘May the buddhas in the ten directions praise me,’ should train in the perfection of wisdom.


“Moreover, Śāriputra, bodhisattva great beings who want, through a single production of the thought, to approach as many world systems in the eastern direction as there are sand particles in the Gaṅgā River should train in the perfection of wisdom. Similarly, bodhisattva great beings who want, through a single production of the thought, to approach as many world systems as there are sand particles in the Gaṅgā River in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and below and above, should train in the perfection of wisdom.