“The nonexistent emptiness of internal phenomena is without attachment to the emptiness of internal phenomena; the nonexistent emptiness of external phenomena is without attachment to the emptiness of external phenomena; the nonexistent emptiness of external and internal phenomena is without attachment to the emptiness of external and internal phenomena; the nonexistent emptiness of emptiness is without attachment to the emptiness of emptiness; the nonexistent emptiness of great extent is without attachment to the emptiness of great extent; the nonexistent emptiness of ultimate reality is without attachment to the emptiness of ultimate reality; the nonexistent emptiness of conditioned phenomena is without attachment to the emptiness of conditioned phenomena; the nonexistent emptiness of unconditioned phenomena is without attachment to the emptiness of unconditioned phenomena; the nonexistent emptiness of the unlimited is without attachment to the emptiness of the unlimited; the nonexistent emptiness of that which has neither beginning nor end is without attachment to the emptiness of that which has neither beginning nor end; the nonexistent emptiness of nonexclusion is without attachment to the emptiness of nonexclusion; the nonexistent emptiness of inherent nature is without attachment to the emptiness of inherent nature; the nonexistent emptiness of all phenomena is without attachment to the emptiness of all phenomena; the nonexistent emptiness of intrinsic defining characteristics is without attachment to the emptiness of intrinsic defining characteristics; the nonexistent emptiness of that which cannot be apprehended is without attachment to the emptiness of that which cannot be apprehended; the nonexistent emptiness of nonentities is without attachment to the emptiness of nonentities; the nonexistent emptiness of essential nature is without attachment to the emptiness of essential nature; and the nonexistent emptiness of an essential nature of nonentities is without attachment to the emptiness of an essential nature of nonentities.
“The nonexistent applications of mindfulness are without attachment to the applications of mindfulness; the nonexistent correct exertions are without attachment to the correct exertions; the nonexistent supports for miraculous ability are without attachment to the supports for miraculous ability; the nonexistent faculties are without attachment to the faculties; the nonexistent powers are without attachment to the powers; the nonexistent branches of enlightenment is without attachment to the branches of enlightenment; and the nonexistent noble eightfold path is without attachment to the noble eightfold path.
“The nonexistent truths of the noble ones are without attachment to the truths of the noble ones; the nonexistent meditative concentrations are without attachment to the meditative concentrations; the nonexistent immeasurable attitudes are without attachment to the immeasurable attitudes; the nonexistent formless absorptions are without attachment to the formless absorptions; the nonexistent liberations are without attachment to the liberations; the nonexistent serial steps of meditative absorption are without attachment to the serial steps of meditative absorption; the nonexistent emptiness, signlessness, and wishlessness gateways to liberation are without attachment to the emptiness, signlessness, and wishlessness gateways to liberation; the nonexistent extrasensory powers are without attachment to the extrasensory powers; the nonexistent meditative stabilities are without attachment to the meditative stabilities; and the nonexistent dhāraṇī gateways are without attachment to the dhāraṇī gateways.
“The nonexistent powers of the tathāgatas are without attachment to the powers of the tathāgatas; the nonexistent fearlessnesses are without attachment to the fearlessnesses; the nonexistent kinds of exact knowledge are without attachment to the kinds of exact knowledge; nonexistent great loving kindness is without attachment to great loving kindness; nonexistent great compassion is without attachment to great compassion; and the nonexistent distinct qualities of the buddhas are without attachment to the distinct qualities of the buddhas.
“Nonexistent knowledge of all the dharmas is without attachment to knowledge of all the dharmas; the nonexistent knowledge of the aspects of the path is without attachment to the knowledge of the aspects of the path; and nonexistent all-aspect omniscience is without attachment to the knowledge of all-aspect omniscience.
“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner do not apprehend all dharmas, whereby they do not give rise to conceits and do not become fixated, even on the basis of that mind set on enlightenment, a mind that is equal to the unequaled, a mind that is not shared in common with the śrāvakas or pratyekabuddhas. This is why bodhisattvas are called great beings.”
Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord, I too am inspired to say in what sense bodhisattvas are called great beings.”
“Pūrṇa, be inspired to speak of that!” replied the Blessed One.
“Blessed Lord,” said Pūrṇa, “they are beings who have donned the great armor. Blessed Lord, they are beings who have entered upon the Great Vehicle. Blessed Lord, they are beings who are mounted on431 the Great Vehicle. This is why bodhisattvas are called great beings.”
Then the venerable Śāradvatīputra asked the venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, to what extent are bodhisattva great beings said to have ‘donned the great armor’?”
“Venerable Śāradvatīputra,” replied Pūrṇa, “in this regard, bodhisattva great beings do not maintain the perfection of generosity and offer their gifts for the sake of a small or limited number of beings, but they do practice the perfection of generosity and offer their gifts for the sake of all beings. They do not maintain the perfection of ethical discipline and maintain their ethical discipline for the sake of a small or limited number of beings, but they do practice the perfection of ethical discipline and maintain their ethical discipline for the sake of all beings. They do not maintain the perfection of tolerance and cultivate tolerance for the sake of a small or limited number of beings, but they do practice the perfection of tolerance and cultivate tolerance for the sake of all beings. They do not maintain the perfection of perseverance and engage in perseverance for the sake of a small or limited number of beings, but they do practice the perfection of perseverance and engage in perseverance for the sake of all beings. They do not maintain the perfection of meditative concentration and develop meditative concentration for the sake of a small or limited number of beings, but they do practice the perfection of meditative concentration and develop meditative concentration for the sake of all beings. They do not maintain the perfection of wisdom and cultivate wisdom for the sake of a small or limited number of beings, but they do practice the perfection of wisdom and cultivate wisdom for the sake of all beings.
“Bodhisattva great beings do not don their armor for the sake of a finite number of beings, thinking, ‘Just this many beings I will lead to final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates; just this many beings I will not lead to final nirvāṇa. Just this many beings will I establish in enlightenment; just this many beings I will not establish in enlightenment.’ Rather, bodhisattva great beings don the great armor for the sake of all beings, setting their mind, thinking, ‘I myself should complete the perfection of generosity, and I should also connect all beings with the perfection of generosity. I myself should complete the perfection of ethical discipline, and I should also connect all beings with the perfection of ethical discipline. I myself should complete the perfection of tolerance, and I should also connect all beings with the perfection of tolerance. I myself should complete the perfection of perseverance, and I should also connect all beings with the perfection of perseverance. I myself should complete the perfection of meditative concentration, and I should also connect all beings with the perfection of meditative concentration. And I myself should complete the perfection of wisdom, and I should also connect all beings with the perfection of wisdom.
“ ‘I myself should complete the emptiness of internal phenomena, and I should also connect all beings with the emptiness of internal phenomena. I myself should complete the emptiness of external phenomena, and I should also connect all beings with the emptiness of external phenomena. I myself should complete the emptiness of external and internal phenomena, and I should also connect all beings with the emptiness of external and internal phenomena. I myself should complete the emptiness of emptiness, and I should also connect all beings with the emptiness of emptiness. I myself should complete the emptiness of great extent, and I should also connect all beings with the emptiness of great extent. I myself should complete the emptiness of ultimate reality, and I should also connect all beings with the emptiness of ultimate reality. I myself should complete the emptiness of conditioned phenomena, and I should also connect all beings with the emptiness of conditioned phenomena. I myself should complete the emptiness of unconditioned phenomena, and I should also connect all beings with the emptiness of unconditioned phenomena. I myself should complete the emptiness of the unlimited, and I should also connect all beings with the emptiness of the unlimited. I myself should complete the emptiness of that which has neither beginning nor end, and I should also connect all beings with the emptiness of that which has neither beginning nor end. I myself should complete the emptiness of nonexclusion, and I should also connect all beings with the emptiness of nonexclusion. I myself should complete the emptiness of inherent nature, and I should also connect all beings with the emptiness of inherent nature. I myself should complete the emptiness of all phenomena, and I should also connect all beings with the emptiness of all phenomena. I myself should complete the emptiness of intrinsic defining characteristics, and I should also connect all beings with the emptiness of intrinsic defining characteristics. I myself should complete the emptiness of that which cannot be apprehended, and I should also connect all beings with the emptiness of that which cannot be apprehended. I myself should complete the emptiness of nonentities, and I should also connect all beings with the emptiness of nonentities. I myself should complete the emptiness of essential nature, and I should also connect all beings with the emptiness of essential nature. And I myself should complete the emptiness of an essential nature of nonentities, and I should also connect all beings with the emptiness of an essential nature of nonentities.
“ ‘I myself should maintain the four applications of mindfulness, and I should also connect all beings with the four applications of mindfulness. I myself should maintain the four correct exertions, and I should also connect all beings with the four correct exertions. I myself should maintain the four supports for miraculous ability, and I should also connect all beings with the four supports for miraculous ability. I myself should maintain the five faculties, and I should also connect all beings with the five faculties. I myself should maintain the five powers, and I should also connect all beings with the five powers. I myself should maintain the seven branches of enlightenment, and I should also connect all beings with the seven branches of enlightenment. I myself should maintain the noble eightfold path, and I should also connect all beings with the noble eightfold path.
“ ‘I myself should maintain the truths of the noble ones, and I should also connect all beings with the truths of the noble ones. I myself should maintain the meditative concentrations, and I should also connect all beings with the meditative concentrations. I myself should maintain the immeasurable attitudes, and I should also connect all beings with the immeasurable attitudes. I myself should maintain the formless absorptions, and I should also connect all beings with the formless absorptions.
“ ‘I myself should maintain the eight liberations, and I should also connect all beings with the eight liberations. I myself should maintain the nine serial steps of meditative absorption, and I should also connect all beings with the nine serial steps of meditative absorption. I myself should maintain the emptiness, signlessness, and wishlessness gateways to liberation, and I should also connect all beings with the emptiness, signlessness, and wishlessness gateways to liberation. I myself should maintain the extrasensory powers, and I should also connect all beings with the extrasensory powers. I myself should maintain the meditative stabilities, and I should also connect all beings with the meditative stabilities. I myself should maintain the dhāraṇī gateways, and I should also connect all beings with the dhāraṇī gateways. I myself should maintain the ten powers of the tathāgatas, and I should also connect all beings with the ten powers of the tathāgatas. I myself should maintain the four fearlessnesses, and I should also connect all beings with the four fearlessnesses. I myself should maintain the four kinds of exact knowledge, and I should also connect all beings with the four kinds of exact knowledge. I myself should maintain great compassion, and I should also connect all beings with great compassion. I myself should maintain the eighteen distinct qualities of the buddhas, and I should also connect all beings with the eighteen distinct qualities of the buddhas.’ Venerable Śāradvatīputra, it is to that extent that bodhisattva great beings are said to have ‘donned the great armor.’
“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, the acts of generosity that they undertake are undertaken not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience. Making common cause with all beings, they dedicate the roots of their virtue to unsurpassed, perfect, complete enlightenment. This is the armor of the perfection of generosity of bodhisattva great beings undertaking acts of generosity while practicing the perfection of wisdom.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings undertaking acts of generosity with their attention directed toward all-aspect omniscience do not dedicate it with the aim of the levels of the śrāvakas or pratyekabuddhas. This is the armor of the perfection of ethical discipline of bodhisattva great beings undertaking acts of generosity while practicing the perfection of wisdom.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings undertaking acts of generosity with their attention directed toward all-aspect omniscience endure, appreciate, and bear432 phenomena. This is the armor of the perfection of tolerance of bodhisattva great beings undertaking acts of generosity while practicing the perfection of wisdom.
“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings undertake acts of generosity, with their attention directed toward all-aspect omniscience they do not decline in their perseverance. This is the armor of the perfection of perseverance of bodhisattva great beings undertaking acts of generosity while practicing the perfection of wisdom.
“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings undertake acts of generosity, with their attention thus directed toward all-aspect omniscience they make their minds one-pointed, and because of their single focus on that do not allow an opportunity for minds connected with the śrāvakas or pratyekabuddhas to develop. This is the armor of the perfection of meditative concentration of bodhisattva great beings undertaking acts of generosity while practicing the perfection of wisdom.
“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and undertake acts of generosity, with their attention thus directed toward all-aspect omniscience they maintain the perception that all phenomena are illusions that have been conjured up and do not apprehend the giver, do not apprehend the gift, and do not apprehend the recipient. This is the armor of the perfection of wisdom of bodhisattva great beings undertaking acts of generosity while practicing the perfection of wisdom.
“Moreover, Venerable Śāradvatīputra, you should know that when bodhisattva great beings, with their attention directed toward all-aspect omniscience, neither entertain mental images of those perfections nor apprehend them, then they are bodhisattva great beings practicing the perfection of wisdom who have donned the armor of the perfection of generosity.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of ethical discipline, with their attention directed toward all-aspect omniscience, undertake acts of generosity and, making common cause with all beings, dedicate them, by way of not apprehending anything, to unsurpassed, perfect, complete enlightenment. This is the perfection of generosity of bodhisattva great beings practicing the perfection of ethical discipline.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of ethical discipline, with their attention directed toward all-aspect omniscience, do not hanker for the levels of the śrāvakas or pratyekabuddhas, and much less still for the levels of ordinary people. This is the perfection of ethical discipline of bodhisattva great beings practicing the perfection of ethical discipline.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of ethical discipline, with their attention directed toward all-aspect omniscience, endure, appreciate, and bear phenomena. This is the perfection of tolerance of bodhisattva great beings practicing the perfection of ethical discipline.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of ethical discipline, with their attention directed toward all-aspect omniscience, do not decline in their perseverance. This is the perfection of perseverance of bodhisattva great beings practicing the perfection of ethical discipline.
“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice and maintain the perfection of ethical discipline, with their attention directed toward all-aspect omniscience, they do not allow an opportunity for minds connected with the śrāvakas or pratyekabuddhas to develop, and, making common cause with all beings, they dedicate the roots of their virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of meditative concentration of bodhisattva great beings practicing the perfection of ethical discipline.
“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of ethical discipline, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, they maintain the perception that all phenomena are illusions that have been conjured up and do not give rise to conceit on the basis of that ethical discipline. They also do not apprehend that ethical discipline, owing to the emptiness of an inherent existence, and making common cause with all beings, dedicate the roots of their virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of wisdom of bodhisattva great beings practicing the perfection of ethical discipline.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of ethical discipline in that manner retain all six perfections, therefore they are said to have ‘donned the great armor.’
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, undertake acts of generosity, and, making common cause with all beings, they dedicate the roots of virtue to unsurpassed, perfectly complete enlightenment. This is the perfection of generosity of bodhisattva great beings practicing the perfection of tolerance.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, maintain ethical discipline, and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of ethical discipline of bodhisattva great beings practicing the perfection of tolerance.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, with their attention directed toward all-aspect omniscience endure, appreciate, and bear phenomena. This is the perfection of tolerance of bodhisattva great beings practicing the perfection of tolerance.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, do not decline in their perseverance. This is the perfection of perseverance of bodhisattva great beings practicing the perfection of tolerance.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience make their minds one-pointed. This is the perfection of meditative concentration of bodhisattva great beings practicing the perfection of tolerance.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, maintain the perception that all phenomena are illusions that have been conjured up but do not give rise to conceits on the basis of that tolerance and also do not apprehend that tolerance. This is the perfection of wisdom of bodhisattva great beings practicing the perfection of tolerance.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of tolerance in that manner retain all six perfections, therefore they are said to have ‘donned the great armor.’
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed towards all-aspect omniscience, undertake acts of generosity and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of generosity of bodhisattva great beings practicing the perfection of tolerance.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, maintain ethical discipline and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of ethical discipline of bodhisattva great beings practicing the perfection of perseverance.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, endure, appreciate, and bear phenomena. This is the perfection of tolerance of bodhisattva great beings practicing the perfection of perseverance.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, for the sake of all beings do not decline in their perseverance. This is the perfection of perseverance of bodhisattva great beings practicing the perfection of perseverance.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, make their minds one-pointed. This is the perfection of meditative concentration of bodhisattva great beings practicing the perfection of perseverance.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, maintain the perception that all phenomena are illusions that have been conjured up but do not give rise to conceits on the basis of that perseverance and also do not apprehend that perseverance. This is the perfection of wisdom of bodhisattva great beings practicing the perfection of perseverance.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of perseverance in that manner incorporate all six perfections, therefore they are said to have ‘donned the great armor.’
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, undertake acts of generosity and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of generosity of bodhisattva great beings practicing the perfection of meditative concentration.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, maintain ethical discipline and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of ethical discipline of bodhisattva great beings practicing the perfection of meditative concentration.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, cultivate tolerance, and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of tolerance of bodhisattva great beings practicing the perfection of meditative concentration.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, do not decline in their perseverance, and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of perseverance of bodhisattva great beings practicing the perfection of meditative concentration.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration with their attention directed toward all-aspect omniscience make their minds one-pointed, and, because of their single focus on that, do not allow an opportunity for attention connected with the śrāvakas or pratyekabuddhas. They make common cause with all beings, and dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of meditative concentration of bodhisattva great beings practicing the perfection of meditative concentration.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration maintain the perception that all phenomena are illusions that have been conjured up but do not give rise to conceits on the basis of that meditative concentration and do not apprehend that meditative concentration. They make common cause with all beings, and dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of wisdom of bodhisattva great beings practicing the perfection of meditative concentration.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of meditative concentration in that manner incorporate all six perfections, therefore they are said to have ‘donned the great armor.’
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, undertake acts of generosity purified of the three spheres [of giver, gift, and recipient], and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of generosity of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, maintain ethical discipline and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of ethical discipline of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, endure, appreciate, and bear phenomena, and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of tolerance of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, do not decline in their perseverance, and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of perseverance of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, make their minds one-pointed, and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of meditative stability of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, maintain the perception that all phenomena are illusions that have been conjured up, but do not give rise to conceits on the basis of that perfection of wisdom, and, making common cause with all beings, they dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of wisdom of bodhisattva great beings practicing the perfection of wisdom.
“Venerable Śāradvatīputra, once bodhisattva great beings, with their minds directed toward all-aspect omniscience, neither entertain mental images of these perfections, beings, or enlightenment nor apprehend them, that is the great armor of the six perfections of bodhisattva great beings who practice the perfection of wisdom. Venerable Śāradvatīputra, bodhisattva great beings maintain each of the perfections in that manner and perfect all six perfections.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings become absorbed in the meditative concentrations, the immeasurable attitudes, and the formless absorptions, but they do not at all relish those meditative concentrations, immeasurable attitudes, and formless absorptions. They are not captivated by those meditative concentrations, immeasurable attitudes, and formless absorptions, and they will not be subject to rebirth on account of those meditative concentrations, immeasurable attitudes, and formless absorptions. This, Venerable Śāradvatīputra, is the perfection of wisdom of bodhisattva great beings in association with skillful means.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings become absorbed in the meditative concentrations, immeasurable attitudes, and formless absorptions through their vision of detachment and their vision of emptiness, signlessness, and wishlessness, but they will not be subject to rebirth on account of them, nor will they actualize the very limit of reality, but still, they will overwhelm433 all śrāvakas and pratyekabuddhas. This, Venerable Śāradvatīputra, is the great armor of skillful means of bodhisattva great beings who practice the perfection of wisdom. Venerable Śāradvatīputra, it is in this way that bodhisattva great beings are said to have ‘donned the great armor.’
“Venerable Śāradvatīputra, when bodhisattva great beings have donned the great armor in such ways, the blessed lord buddhas who reside in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud,434 ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ the blessed lord buddhas who reside in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ ”
Śāradvatīputra then asked, “Venerable Pūrṇa, to what extent is it said that bodhisattva great beings ‘have entered upon the Great Vehicle,’ and what is the Great Vehicle of the bodhisattva great beings?”
“Venerable Śāradvatīputra,” replied Pūrṇa, “here bodhisattva great beings who practice the six perfections, while practicing the perfection of generosity, achieve and then maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence—which is to say, a mind that has become single-pointed—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the fourth meditative concentration without bliss and suffering.435
“They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity, by way of not apprehending anything, that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception436 by way of not apprehending anything. This is the meditative concentration of bodhisattva great beings, and once the bodhisattva great beings, absorbed in these meditative concentrations, these immeasurable attitudes, and these formless states, via the aspects, tokens, and signs of space,437 have arisen from them they dedicate the merit to all-aspect omniscience. This is the perfection of generosity of bodhisattva great beings.