Teaching

9.1Then, the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! In what circumstances do great bodhisattva beings enter into the maturity of the bodhisattvas, and what is this vehicle of the bodhisattvas wherein emancipation is not attained through limited vehicles?”

The Blessed One then addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, whenever great bodhisattva beings practice the transcendent perfection of generosity, they do not practice their generosity for the sake of a limited number of sentient beings. When they practice the transcendent perfection of ethical discipline, they do not maintain their ethical discipline for the sake of a limited number of sentient beings. It is the same when they practice the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration; and when they practice the transcendent perfection of wisdom, they do not cultivate wisdom for the sake of a limited number of sentient beings. Rather, when they practice the transcendent perfection of generosity, they practice their generosity for the sake of all sentient beings, [F.86.a] and so on in the same vein. When they practice the transcendent perfection of wisdom, they cultivate wisdom for the sake of all sentient beings.

9.2“Great bodhisattva beings do not don the great armor for the sake of a limited number of sentient beings, thinking, ‘So many sentient beings will I lead to final nirvāṇa in the expanse of non-residual nirvāṇa, and so many sentient beings will I not lead to final nirvāṇa; so many sentient beings will I establish in enlightenment, and so many sentient beings will I not establish [in enlightenment].’ Rather, they don the great armor for the sake of all sentient beings, thinking, ‘I myself should complete the transcendent perfection of generosity. I should also connect all sentient beings with the transcendent perfection of generosity. In the same vein, I myself should complete the transcendent perfection of ethical discipline, and the same goes for the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration. I myself should complete the transcendent perfection of wisdom, and I should also connect all sentient beings with the transcendent perfection of wisdom.’ Śāradvatī­putra, it is to that extent that great bodhisattva beings are said to don the great armor.

9.3“Moreover, Śāradvatī­putra, with regard to great bodhisattva beings who practice the transcendent perfection of wisdom, all the acts of generosity that they make are offered with an omniscient mind, and, making common cause with all sentient beings, they dedicate these [acts] for the sake of unsurpassed, genuinely perfect enlightenment, without apprehending anything. This, Śāradvatī­putra, is the armor of the transcendent perfection of generosity, possessed by great bodhisattva beings who practice the transcendent perfection of wisdom.

9.4“Moreover, Śāradvatī­putra, when great bodhisattva beings offer their generosity, they do so with an omniscient mind, and dedicate this for the sake of all sentient beings in common, without being fascinated by the levels of the śrāvakas and pratyekabuddhas. This, Śāradvatī­putra, is called the armor of the transcendent perfection of ethical discipline, offered by great bodhisattva beings who practice the transcendent perfection of wisdom.

9.5“Moreover, Śāradvatī­putra, [F.86.b] when great bodhisattva beings practice their generosity, they do so attentive to the omniscient mind, and for the sake of all sentient beings in common, they exhibit endurance, satisfaction, and confidence with respect to [all] phenomena. These [attributes] are called the armor of the transcendent perfection of tolerance. Similarly, the indefatigability, relentlessness, and tenacity with which they persevere while practicing their generosity and so forth, are called the armor of the transcendent perfection of perseverance. Likewise, the one-pointedness of their minds in omniscience when they practice their generosity, attentive to all sentient beings, without permitting the mindsets of the śrāvakas and pratyekabuddhas to arise, is the armor of the transcendent perfection of meditative concentration. Moreover, Śāradvatī­putra, when great bodhisattva beings practice generosity, focusing on the notion that senses are illusory, and grant their gifts without apprehending the giver, the gift, and the recipient, this is the armor of the transcendent perfection of wisdom offered by great bodhisattva beings who practice the transcendent perfection of wisdom.

9.6“Śāradvatī­putra, whenever great bodhisattva beings with an omniscient mind neither conceptualize these six transcendent perfections nor apprehend them, these great bodhisattva beings are said to don the great armor. [F.87.a]

“Moreover, Śāradvatī­putra, when great bodhisattva beings practice the transcendent perfection of ethical discipline, they grant their generosity with a mind endowed with omniscience, and dedicate this for the sake of unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings. This is the transcendent perfection of generosity of great bodhisattva beings who practice the transcendent perfection of ethical discipline.

9.7“Moreover, Śāradvatī­putra, when great bodhisattva beings practice the transcendent perfection of ethical discipline, they do not hanker for the levels of the śrāvakas and pratyekabuddhas, and much less still for the levels of ordinary people. This is the transcendent perfection of ethical discipline possessed by great bodhisattva beings.

“Moreover, Śāradvatī­putra, when great bodhisattva beings who practice the transcendent perfection of ethical discipline exhibit endurance, satisfaction, and confidence with respect to [all] phenomena, this is the transcendent perfection of tolerance, possessed by great bodhisattva beings who practice the transcendent perfection of ethical discipline.

9.8“Moreover, Śāradvatī­putra, when great bodhisattva beings who practice the transcendent perfection of ethical discipline exhibit indefatigability, relentlessness, and tenacity with respect to [all] phenomena, this is the transcendent perfection of perseverance, possessed by great bodhisattva beings who practice the transcendent perfection of ethical discipline.

“Moreover, Śāradvatī­putra, when great bodhisattva beings who practice the transcendent perfection of ethical discipline are not separated from thoughts preceded by great compassion, owing to their attentiveness endowed with omniscience, and do not permit the mindsets of the śrāvakas and pratyekabuddhas to arise, [F.87.b] less still the mindsets of ordinary people, this is the transcendent perfection of meditative concentration, possessed by great bodhisattva beings who practice the transcendent perfection of ethical discipline.

9.9“Moreover, Śāradvatī­putra, whenever great bodhisattva beings who practice the transcendent perfection of ethical discipline focus on the notion that all phenomena are illusory, and when, owing to the emptiness of inherent existence, they neither make assumptions about nor apprehend ethical discipline, this is the transcendent perfection of wisdom possessed by great bodhisattva beings who practice the transcendent perfection of ethical discipline. Śāradvatī­putra, so it is that when great bodhisattva beings practice the transcendent perfection of ethical discipline they are said to don the great armor that is retained by means of all six transcendent perfections.

“Moreover, Śāradvatī­putra, when great bodhisattva beings practice the transcendent perfection of tolerance, they practice their generosity with a mind endowed with omniscience and dedicate this for the sake of unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, and so on in the same vein as before.

9.10“Also, the same goes for the transcendent perfection of perseverance, just as has been indicated in the context of the transcendent perfection of generosity.

“Moreover, Śāradvatī­putra, when great bodhisattva beings practice the transcendent perfection of meditative concentration they become absorbed in the meditative concentrations, the immeasurable aspirations, and the formless absorptions, but they will not be reborn and they will not be captivated on account of these [absorptions]. This is the transcendent perfection of wisdom possessed by great bodhisattva beings, skillful in practicing the transcendent perfection of meditative concentration.

9.11“Moreover, Śāradvatī­putra, [F.88.a] when great bodhisattva beings practice the transcendent perfection of meditative concentration they become absorbed in the meditative concentrations, the immeasurable aspirations, and the formless absorptions, and then, through their vision of freedom and their vision of emptiness, signlessness, and aspirationlessness, they may indeed enter into the levels of the śrāvakas or pratyekabuddhas, whereupon all śrāvakas and pratyekabuddhas will be overwhelmed. This, Śāradvatī­putra, is the transcendent perfection of wisdom possessed by great bodhisattva beings, skillful in practicing the transcendent perfection of meditative concentration. Śāradvatī­putra, it is in this way that great bodhisattva beings are said to don the great armor.

9.12“Śāradvatī­putra, when great bodhisattva beings don the great armor in these ways, then, throughout the world systems, from the eastern direction up to the intermediate directions, numerous as the sands of the River Ganges, all the lord buddhas who reside therein will purposefully declare and incant in their eulogies, ‘This great bodhisattva being, in such and such a world system, has donned the great armor, is bringing sentient beings to maturity, is refining the buddhafields, and is even conjuring emanational forms through miraculous abilities!’”

9.13Then, the venerable Śāradvatī­putra asked the Blessed One as follows: “Reverend Lord! By means of what is it said that great bodhisattva beings who have entered upon the Great Vehicle, ride upon the Great Vehicle?”

The Blessed One then addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, [F.88.b] when great bodhisattva beings practice the six transcendent perfections, they achieve and then maintain the first meditative concentration, where there is freedom from the passions [of the senses], and freedom from negative and non-virtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. They then achieve and maintain the second meditative concentration, where there is an intense inner clarity, free from both ideation and scrutiny‍—the absence of ideation and scrutiny being due to one-pointed mental focus, while the joy and bliss that arise from meditative stability are present. They then achieve and maintain the third meditative concentration, where bliss remains but joy is absent due to the absence of attachment to joy‍—this is what sublime beings describe as ‘equanimous, mindful, and pure’. And they then achieve and maintain the fourth meditative concentration where even that sense of bliss is abandoned, and neither suffering nor bliss is present because blissful and unhappy states of mind have both previously subsided, while equanimity and mindfulness are utterly pure.

9.14“Similarly, they achieve and maintain the mind that is endowed with loving kindness, its volition permeating a single direction of space because it is vast, extensive, non-dual, immeasurable, free from enmity, free from harm, without rivalry, perfected, and well-cultivated. Likewise, they then achieve and maintain the mind endowed with loving kindness, the volition of which permeates a second [direction of space], and similarly, a third, a fourth, the nadir, the zenith, the horizon, and the entire universe.

“In the same way, they then achieve and maintain the mind that is endowed with compassion, empathetic joy, and equanimity, its volition permeating the entire universe. These combined [practices] of the four immeasurable aspirations and the [four] meditative concentrations [F.89.a] form the supremely excellent Great Vehicle of great bodhisattva beings.

9.15“When great bodhisattva beings are absorbed in these meditative concentrations, conjoined with the aspects of the immeasurable aspirations, replete with the [appropriate] signs and indications [of successful practice], and then arise [from these meditative states], making common cause with all sentient beings, they act so as to perfect omniscience. This indeed, Śāradvatī­putra, is the Great Vehicle of great bodhisattva beings.

“When great bodhisattva beings, their minds endowed with omniscience and preceded by great compassion, correctly describe and communicate these meditative concentrations, immeasurable aspirations, and formless absorptions to others, so that they might abandon afflicted mental states‍—expounding, analyzing, and elucidating them, and demonstrating the drawbacks of their experiences, as well as genuine emancipation‍—this is the transcendent perfection of generosity possessed by great bodhisattva beings.

9.16“When those who have cultivated a mind endowed with omniscience hone and cultivate the first meditative concentration and [the others], up to and including the fourth meditative concentration, and abide in these meditative concentrations without permitting the cultivation of other mindsets, that is to say, those of the śrāvakas and pratyekabuddhas‍—this, Śāradvatī­putra, is the unblemished transcendent perfection of ethical discipline possessed by great bodhisattva beings.

“Also, when any great bodhisattva beings, without being separated from the attention associated with omniscience, think, ‘I should teach the sacred doctrine to all sentient beings in order that they might abandon all afflicted mental states,’ [F.89.b] and then exhibit endurance, satisfaction, investigation, and contemplation with respect to those attentions, this, Śāradvatī­putra, is the transcendent perfection of tolerance possessed by great bodhisattva beings.

9.17“Also, when any great bodhisattva beings, through their attention endowed with omniscience, constantly dedicate all the roots of their virtuous actions for the sake of unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, and then exhibit indefatigability and relentlessness, this, Śāradvatī­putra, is the transcendent perfection of perseverance possessed by great bodhisattva beings.

“Also, when any great bodhisattva beings, through their attention endowed with omniscience, become absorbed in the meditative concentrations, meditative stabilities, [formless] absorptions, and the [gateways to] liberation, and then arise [from those meditative states] without descending to the levels of the śrāvakas and pratyekabuddhas, this is the transcendent perfection of meditative concentration possessed by great bodhisattva beings.

9.18“Also, when any great bodhisattva beings, through their attention endowed with omniscience, are absorbed in the meditative concentrations, the immeasurable aspirations, and the formless absorptions, they definitively discern that all the aspects of their meditative concentrations are facets of impermanence, modes of suffering, and aspects of emptiness, signlessness, and aspirationlessness, yet they enter neither into the maturity of the śrāvakas nor into the maturity of the pratyekabuddhas, because these [insights] are retained by great compassion. This, Śāradvatī­putra, is the transcendent perfection of wisdom possessed by great bodhisattva beings.

“These indeed, Śāradvatī­putra, represent the Great Vehicle of great bodhisattva beings.

9.19“Moreover, Śāradvatī­putra, the same also applies when great bodhisattva beings definitively cultivate in all respects the four applications of mindfulness, [F.90.a] and likewise [all the other causal attributes], up to and including the noble eightfold path, and when they cultivate in all respects the meditative stability of emptiness, the meditative stability of signlessness, and the meditative stability of aspirationlessness, and when they cultivate in all respects [all the other fruitional attributes], from the ten powers of the tathāgatas up to and including the eighteen distinct qualities of the buddhas. This, Śāradvatī­putra, is the Great Vehicle of great bodhisattva beings.

9.20“Moreover, Śāradvatī­putra, when great bodhisattva beings are absorbed in loving kindness, they focus on the nature of mind that benefits sentient beings, thinking, ‘I should save all sentient beings!’ Also, when they are absorbed in compassion, they focus on the nature of mind that directs compassion and love to all those beings, and when they are absorbed in empathetic joy, they also focus on all sentient beings, thinking, ‘I should liberate all sentient beings!’ Also, when they are absorbed in equanimity, they focus on those beings, meditating, ‘May all sentient beings achieve the cessation of contaminants!’ This, Śāradvatī­putra, is the transcendent perfection of generosity, possessed by great bodhisattva beings who practice the four immeasurable aspirations.

9.21“Also, when any great bodhisattva beings become absorbed in the aspects of those meditative concentrations, immeasurable aspirations, and formless absorptions, replete with the [appropriat‌e] signs and indications [of success in practice], and then arise [from those meditative states], without dedicating their merit to the level of the śrāvakas or the level of the pratyekabuddhas, and instead only dedicating it to omniscience, this is the transcendent perfection of ethical discipline, possessed by great bodhisattva beings who practice the meditative concentrations, the immeasurable aspirations, and the formless absorptions.

9.22“When great bodhisattva beings, through their attention endowed with omniscience, abide in the meditative concentrations, the immeasurable aspirations, and the formless absorptions, [F.90.b] without confusing them, and do not desire those two levels‍—the level of the śrāvakas or the level of the pratyekabuddhas‍—but accept and desire only omniscience, this is the transcendent perfection of tolerance, possessed by great bodhisattva beings who practice the meditative concentrations, the immeasurable aspirations, and the formless absorptions.

9.23“Also, when any great bodhisattva beings, through their attention endowed with omniscience, maintain their indefatigability and relentlessness in order to abandon non-virtuous actions and adopt virtuous actions, this is the transcendent perfection of perseverance, possessed by great bodhisattva beings who abide in the meditative concentrations, the immeasurable aspirations and the formless absorptions.

“Also, when any great bodhisattva beings become absorbed in those meditative concentrations, immeasurable aspirations, and formless absorptions, and then arise [from those meditative states], but are not captivated by those meditative concentrations, immeasurable aspirations, and formless absorptions, and are not subject to rebirth on account of them, this is the transcendent perfection of meditative concentration, originating from the skillful means of great bodhisattva beings who abide in the meditative concentrations, the immeasurable aspirations, and the formless absorptions.

9.24“Also, when any great bodhisattva beings, through their attention endowed with omniscience, are absorbed in the meditative stabilities of the meditative concentrations, the immeasurable aspirations, and the formless absorptions, and then arise [from those states], but definitively discern that all of those are facets of impermanence, modes of suffering, aspects of selflessness, and aspects of emptiness, signlessness, and aspirationlessness, without entering either into the maturity of the śrāvakas [F.91.a] or into the maturity of the pratyekabuddhas, this, Śāradvatī­putra, is the transcendent perfection of wisdom, originating from the skillful means of great bodhisattva beings who practice the meditative concentrations, the immeasurable aspirations, and the formless absorptions.

9.25“Śāradvatī­putra, these six transcendent perfections of great bodhisattva beings are the Great Vehicle that is retained by skillful means originating from the meditative concentrations, the immeasurable aspirations and the formless absorptions.

“Moreover, Śāradvatī­putra, the Great Vehicle of great bodhisattva beings understands the emptiness of internal phenomena without apprehending anything. Likewise, in the same vein, it also understands [all the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, without apprehending anything.

9.26“Moreover, Śāradvatī­putra, the Great Vehicle of great bodhisattva beings does not cause one to know that ‘all things are distraction’ or ‘this is meditative absorption.’ Moreover, Śāradvatī­putra, the Great Vehicle of great bodhisattva beings does not cause one to know that ‘this is permanent’ or ‘this is impermanent.’ Similarly, in the same vein, it does not cause one to know that ‘this is imbued with happiness,’ ‘this is imbued with suffering,’ this is a self,’ or ‘this is not a self,’ and it does so without apprehending anything. [V32] [F.92.b] [B9]

“Moreover, Śāradvatī­putra, the Great Vehicle of great bodhisattva beings does not cause one to know past time. It does not cause one to know future time and present time‍—nor does it not cause one to know the three times, but it does so without apprehending anything.

9.27“Moreover, Śāradvatī­putra, the Great Vehicle of great bodhisattva beings does not cause one to know the world system of desire. It does not cause one to know the world system of form and the world system of formlessness‍—nor does it not cause one to know the three world systems, but it does so without apprehending anything.

“Moreover, Śāradvatī­putra, the Great Vehicle of great bodhisattva beings does not cause one to know mundane phenomena. It does not cause one to know supramundane, conditioned, [F.93.a] unconditioned, contaminated, and uncontaminated phenomena‍—nor does it not cause one to know mundane phenomena, and nor does it not cause one to know supramundane, conditioned, unconditioned, contaminated, and uncontaminated phenomena, but it does so without apprehending anything.”

9.28“Śāradvatī­putra, that on which great bodhisattva beings abide is the [Great] Vehicle that enters into the maturity of the bodhisattvas. This is not the emancipation associated with limited vehicles, that is to say, with the vehicle of the śrāvakas or the vehicle of the pratyekabuddhas. If you ask why, it is because the Great Vehicle and the great armor are not distinct from one another. The great armor itself is the Great Vehicle, and the Great Vehicle itself is the great armor. It is the Great Vehicle and the great armor that constitute the maturity of the bodhisattvas.”

9.29Then, the venerable Śāradvatī­putra asked the Blessed One as follows: “Reverend Lord! To what extent is it said of great bodhisattva beings that they abide in the Great Vehicle?”

The Blessed One then addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, when great bodhisattva beings practice the transcendent perfection of generosity, [F.93.b] they abide in the transcendent perfection of wisdom, and because they act without apprehending anything, they do not apprehend gifts, they do not apprehend their transcendent perfection of generosity, nor do they apprehend recipients. Similarly, when they practice the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom, they abide in the transcendent perfection of wisdom [and so forth], and because they act without apprehending anything, they do not apprehend virtuous phenomena, nor do they apprehend non-virtuous, determinate, indeterminate, mundane, supramundane, conditioned, unconditioned, contaminated, or uncontaminated phenomena. They do not apprehend the transcendent perfection of wisdom, the cultivation of the transcendent perfection of wisdom, or the cultivators of the transcendent perfection of wisdom. Śāradvatī­putra, it is to that extent that great bodhisattva beings are said to abide in the Great Vehicle.

9.30“Moreover, Śāradvatī­putra, great bodhisattva beings, their unconfused minds endowed with omniscience, should cultivate the four applications of mindfulness in order to terminate this cultivation, and they do so without apprehending anything. Similarly, they should cultivate the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the three gateways to liberation, the ten powers of the tathāgatas, and so on, up to and including the eighteen distinct qualities of the buddhas, all in order to put an end to cultivation, and they do so without apprehending anything. Śāradvatī­putra, great bodhisattva beings who undertake cultivation accordingly are said to abide in the Great Vehicle.

9.31“Moreover, Śāradvatī­putra, [F.94.a] owing to the non-apprehension of sentient beings, great bodhisattva beings understand that a so-called ‘bodhisattva’ is a mere name or conventional term. Similarly, it follows that so-called ‘physical forms’ are nothing but a mere designation, and the same goes for feelings, perceptions, and formative predispositions because they too are non-apprehensible. Also, since consciousness is non-apprehensible, it follows that so-called ‘consciousness’ is nothing but a mere name or conventional term.

9.32“Since the eyes are non-apprehensible, it follows that so-called ‘eyes’ are nothing but a mere name or conventional term. Similarly, since [the other sense organs], up to and including the mental faculty, are non-apprehensible, it follows that so-called ‘ears, nose, tongue, body and mental faculty’ are nothing but mere names or conventional terms. Similarly, since sights are non-apprehensible, it follows that so-called ‘sights’ are nothing but a mere name or conventional term. Similarly, since sounds, odors, tastes, tangibles, and mental phenomena are non-apprehensible, it follows that so-called ‘sounds, odors, tastes, tangibles, and mental phenomena’ are nothing but mere names or conventional terms.

9.33“Since the applications of mindfulness are non-apprehensible, it follows that the so-called ‘four applications of mindfulness’ are nothing but mere names or conventional terms, and the same goes for [all other causal attributes], up to and including the [noble eightfold] path. Since they are all non-apprehensible, it follows that the same goes for the so-called ‘[four] correct exertions, [four] supports for miraculous ability, five faculties, five powers, seven branches of enlightenment, and the noble eightfold path.’

9.34“In the same way, since the emptiness of internal phenomena and the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are non-apprehensible, they are nothing but mere names or conventional terms. Likewise, the so-called ‘ten powers of the tathāgatas’ are nothing but mere names or conventional terms, and the same goes for [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Since these are all non-apprehensible, it follows that all [fruitional attributes], up to and including the so-called ‘[eighteen] distinct qualities of the buddhas,’ are nothing but mere names or conventional terms. [F.94.b]

9.35“Since [unconditioned phenomena], up to an including the finality of existence, are non-apprehensible, it follows that the so-called ‘real nature, expanse of reality, maturity, and finality of existence’ are all nothing but mere names or conventional terms. Since enlightenment is non-apprehensible, it follows that this so-called ‘enlightenment’ is nothing but a mere name or conventional term; and in the same way, since a ‘genuinely perfect buddha’ is non-apprehensible, it is nothing but a mere name or conventional term. Śāradvatī­putra, it is to that extent that great bodhisattva beings are said to abide in the Great Vehicle.

9.36“Moreover, Śāradvatī­putra, great bodhisattva beings, from the time when they first begin to set their mind on enlightenment, perfect the five extrasensory powers which are without degeneration, and they bring sentient beings to maturity. They also refine the buddhafields, they pass from one buddhafield to another buddha field, they honor, venerate, respect, and make offerings to the lord buddhas, and they repeatedly listen to the sacred doctrines of this most supreme vehicle of the bodhisattvas, in the presence of those lord buddhas. Mounted on this vehicle, they proceed to the buddhafields in order to benefit sentient beings and in order to behold the buddhas, but, in addition, they are without the notion of a buddhafield, they are without the notion of sentient beings, and they are even without the notion of a buddha. Indeed, abiding on the level of non-duality, they acquire as many corporeal forms as will facilitate their appropriate acts for the welfare of sentient beings. Until they attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment, they will never be separated from this [Great] Vehicle.

9.37“Having obtained omniscience, [F.95.a] they continue to turn the wheel of the sacred doctrine, which cannot be turned by virtuous ascetics, brāhmin priests, gods, demonic forces, Brahmā deities, or anyone else. Whichever lord buddhas are alive and reside in the world systems of the eastern direction, numerous as the sands of the River Ganges, and whichever buddhas are alive and reside similarly in the world systems of the other directions, up to and including the intermediate directions, numerous as the sands of the River Ganges, they will all offer praise and chant their eulogies, saying, ‘Such and such a great bodhisattva being, in such and such a world system, has ridden the Great Vehicle, and subsequently obtained the understanding of all the aspects of omniscience. Having obtained the understanding of all the aspects of omniscience, that one turns in the world the wheel of the sacred doctrine, which cannot be turned by virtuous ascetics, brāhmin priests, or anyone else!’ Śāradvatī­putra! It is to that extent that great bodhisattva beings are said to abide in the Great Vehicle.

9.38“Moreover, Śāradvatī­putra, the Great Vehicle of great bodhisattva beings entails the six transcendent perfections. If you ask what these six are, they comprise the transcendent perfection of generosity, the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom. These are the six transcendent perfections.

“If, among them, you ask what is the transcendent perfection of generosity‍—Śāradvatī­putra, when great bodhisattva beings who have cultivated the mind endowed with omniscience give inner or outer objects to those who desire them, and having done so, then dedicate the merit of these gifts for the sake of unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, that, Śāradvatī­putra, is the transcendent perfection of generosity, possessed by great bodhisattva beings.

9.39“Then, if you ask what is the transcendent perfection of ethical discipline‍—Śāradvatī­putra, when great bodhisattva beings [F.95.b] who have cultivated the mind endowed with omniscience adopt and practice correctly the path of the ten virtuous actions and then also correctly introduce, secure, and establish others on the path of virtuous actions, and do so without apprehending anything, this, Śāradvatī­putra, is the unblemished transcendent perfection of ethical discipline, possessed by great bodhisattva beings.”

“If you ask what is the transcendent perfection of tolerance‍—Śāradvatī­putra, when great bodhisattva beings [who have cultivated the mind endowed with omniscience] themselves possess the excellent endowment of tolerance, and then also correctly introduce, secure, and establish others in tolerance, and they do so without apprehending anything, this, Śāradvatī­putra, is the transcendent perfection of tolerance, possessed by great bodhisattva beings.

9.40“If you ask what is the transcendent perfection of perseverance‍—Śāradvatī­putra, when great bodhisattva beings who have cultivated the mind endowed with omniscience are indefatigable with respect to the six transcendent perfections, and also correctly introduce, secure, and establish sentient beings in the six transcendent perfections, and do so without apprehending anything, this, Śāradvatī­putra, is the transcendent perfection of perseverance, possessed by great bodhisattva beings.

“If you ask what is the transcendent perfection of meditative concentration‍—Śāradvatī­putra, when great bodhisattva beings who have cultivated the mind endowed with omniscience are themselves skillfully absorbed in the meditative concentrations, the immeasurable aspirations, and the formless absorptions, and on that account are no longer subject to rebirth, while they also correctly introduce, secure, and establish others in these meditative concentrations, immeasurable aspirations, and formless absorptions, doing so without apprehending anything, this, Śāradvatī­putra, is the transcendent perfection of meditative concentration, possessed by great bodhisattva beings. [F.96.a]

9.41“If you ask what is the transcendent perfection of wisdom‍—Śāradvatī­putra, when great bodhisattva beings who have cultivated the mind endowed with omniscience definitively discern the nature of all things, and are without fixation on all things, without apprehending anything, and having become unfixated on all things, then also correctly introduce, secure, and establish others in that definitive discernment of the nature of all things, and they do so without apprehending anything, this, Śāradvatī­putra, is the transcendent perfection of wisdom, possessed by great bodhisattva beings. Śāradvatī­putra! This is the Great Vehicle of great bodhisattva beings.”

9.42Then the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! Is the transcendent perfection of generosity mundane, or is it supramundane? Is this also the case with respect to the other transcendent perfections, up to and including the transcendent perfection of wisdom? Reverend Lord! If the transcendent perfection of generosity were mundane, and that were also the case with respect to the other transcendent perfections, up to and including the transcendent perfection of wisdom, then, Reverend Lord, in what way could one perfect the transcendent perfection of mundane generosity, and likewise, the other transcendent perfections, up to and including the transcendent perfection of wisdom? What would be the point? Mundane things are conditioned, and since anything that is conditioned is impermanent, how could something that is impermanent be perfected as a transcendent perfection? Also, how could the transcendent perfection of generosity be supramundane? If [the transcendent perfections], up to and including the transcendent perfection of wisdom, were so, they would not be created. How could something that is not created be perfected?”

9.43The Blessed One then addressed the venerable Śāradvatī­putra as follows: [F.96.b] “Śāradvatī­putra, the transcendent perfection of generosity is both mundane and supramundane. The transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom also are both mundane and supramundane.”

Śāradvatī­putra then asked, “What is the mundane transcendent perfection of generosity? What is the supramundane transcendent perfection of generosity?”

9.44“Śāradvatī­putra, those great bodhisattva beings who have become liberal donors bequeath food to virtuous ascetics, brāhmins, the destitute, wandering mendicants, forest-dwelling anchorites, and to beggars who are in need of food. They offer drink to those in need of drink, and in the same vein, they donate clothing, incense, garlands, unguents, bedding, mats, and homes to those who are in need of them. They donate lodgings to those who are in need of lodgings, they offer medicines to those in need of medicine, they offer provisions to those in need of provisions; and similarly, they offer appropriate human resources to beggars, and likewise, they offer their sons, they offer their daughters, they offer their wives and courtesans; and similarly, they offer their heads, eyes, ears, nose, marrow, hands, limbs, and appendages. In doing so, they practice liberality while adhering to the ownership of property, thinking, ‘I am giving. They are receiving. O! I am without miserliness. I am a donor. I give alms. O! I give everything. I respect the lord buddhas. [F.97.a] I practice the transcendent perfection of generosity. I, having given this gift, dedicate it for the sake of unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, and without apprehending anything! Through this, my gift, may all sentient beings attain happiness in this lifetime! May they attain final nirvāṇa in the expanse of reality that is beyond sorrow, and where there is no residue of the psycho-physical aggregates!’ However, in giving their gifts they are tied by three fetters. What, you may ask, are the three? They comprise the notion of self, the notion of others, and the notion of the act of giving. This act of giving gifts, when tied by these three fetters, Śāradvatī­putra, is called the transcendent perfection of mundane generosity. If you ask why it is called the transcendent perfection of mundane generosity, it is because those who practice in such mundane ways do not move beyond and transcend the mundane. For that reason, it is designated as ‘mundane.’

9.45“What, you may ask, is the supramundane transcendent perfection of generosity? It is the purity of the three spheres [of subject, object, and their interaction]. In this context, the mind that is preceded by the great compassion of great bodhisattva beings does not apprehend the dispensing of gifts. It does not apprehend the giver, nor does it apprehend the recipient. This absence of giving and the absence of rejoicing in the ripening impact of giving, Śāradvatī­putra, is called the purity of the three spheres [of subject, object, and their interaction].

9.46“Moreover, Śāradvatī­putra, great bodhisattva beings offer gifts to all sentient beings, and even after making their gifts, they practice liberality toward those same beings, but they do not apprehend those sentient beings. They do not consider the recipient. They do not even rejoice in the ripening impact of their giving. Although they also dedicate their gifts for the sake of unsurpassed, genuinely perfect enlightenment, they do not consider even the slightest indication [of anything]. This, Śāradvatī­putra, is called the transcendent perfection of supramundane generosity. [F.97.b] If you ask why it is called the transcendent perfection of supramundane generosity, it is because it goes beyond the mundane, it is superior to the mundane, and transcends the mundane. [For that reason], it is called the transcendent perfection of supramundane generosity.

9.47“In the same vein, the abiding mode of the transcendent perfection of ethical discipline is mundane, and its non-abiding mode is supramundane. What has already been said for the transcendent perfection of generosity should be fully applied here, and also for the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration. The abiding mode of the transcendent perfection of wisdom is mundane, and its non-abiding mode is supramundane.

“Śāradvatī­putra, just as great bodhisattva beings perfect the mundane and supramundane transcendent perfection of generosity, so it is that they perfect the other transcendent perfections, up to and including the transcendent perfection of wisdom. This indeed, Śāradvatī­putra, is the Great Vehicle of great bodhisattva beings, their great armor, and the maturity of the bodhisattvas.”

9.48This completes the ninth chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,” entitled “Teaching.”