Dharma Torch

Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command

“Furthermore, Śāriputra, what is Bodhisattva-Mahāsattva’s skillful means regarding reliances? Śāriputra, because the Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, he is able to be skillfully and completely endowed with the four reliances. What are the four reliances? They are: rely on the meaning, not on the words; rely on knowledge, not on consciousness; rely on the sūtras of definitive meaning, not on the sūtras of provisional meaning; rely on the Dharma, not on the person.

“Śāriputra, what does it means for a Bodhisattva-Mahāsattva to rely on the meaning and not on the words? And what is ‘words’ and what is ‘meaning’?

“Śāriputra, what are called words refer to the expressions by which all worldly dharmas function and are transmitted. What is called meaning refers to the wisdom that penetrates and comprehends supramundane dharmas.
What are called words refer to praising generosity, discipline, and quiescence. What is called meaning refers to knowledge that reveals generosity, discipline, quiescence, and that which is indestructible.

“What are called words refer to expressions that reproach and destroy birth and death. What is called meaning refers to nonattachment to birth and death, and to thorough insight into the true nature of all dharmas.

“What are called words refer to praising and extolling the merits of Nirvāṇa. What is called meaning refers to the nature in which the true nature of all dharmas and Nirvāṇa are without distinction.

“What are called words refer to teachings that accordingly proclaim and establish the various vehicles. What is called meaning refers to wisdom that skillfully penetrates the single principle and intent of the Dharma.

“What are called words refer to expressions that proclaim relinquishing existences. What is called meaning refers to the ultimate purity of the three spheres.

“What are called words refer to proclaiming precepts, bodily, verbal, and mental actions, the observance of training rules, and the ascetic virtues. What is called meaning refers to the fact that bodily, verbal, and mental actions are all unobtainable, and that the purity of śīla is not accomplished through preparatory practices.

“What are called words refer to proclaiming the endurance of anger, resentment, arrogance, and conceit, and stating that one who can practice such patience is called a good man. What is called meaning refers to skillfully realizing the patience of the nonarising of dharmas.

“What are called words refer to expounding all wholesome roots and arousing diligence. What is called meaning refers to diligence that has no grasping, no abandoning, and no abiding.

“What are called words refer to proclaiming meditative absorptions, liberations, concentrations, and attainments. What is called meaning refers to the knowledge of the attainment of cessation.

“What are called words refer to being the foundation of all learning, retention, and various wisdoms. What is called meaning refers to that which is inexpressible.

“What are called words refer to the ability to expound the noble Path of the correct Dharma of the thirty-seven factors of awakening. What is called meaning refers to realizing the fruit of correct practice of the factors of awakening.

“What are called words refer to elucidating the truth of suffering, the truth of accumulation, and the truth of the path. What is called meaning refers to realizing quiescent extinction.

“What are called words refer to elucidating from ignorance up to old age and death. What is called meaning refers to the cessation of ignorance, and up to the cessation of old age and death as well.

“What are called words refer to proclaiming the correct Dharma that serves as provisions for calm and insight. What is called meaning refers to wisdom that penetrates liberation.

“What are called words refer to proclaiming methods of practice directed toward habitual tendencies of greed, anger, and delusion. What is called meaning refers to the liberating wisdom of a nondiscriminating mind.

“What are called words refer to elucidating all dharmas of obstruction. What is called meaning refers to unobstructed liberating wisdom.

“What are called words refer to elucidating the Three Jewels and praising their merits. What is called meaning refers to the dharma-nature free from desire, the correct practice of merits that are unconditioned and without grasping.

“What are called words refer to proclaiming that Bodhisattvas, from the initial arousing of the mind through arrival at the seat of enlightenment, cultivate merits and give rise to correct practice.

“What is called meaning refers to in a single moment of corresponding mind, realizing to the wisdom of all-knowing knowledge.

“Śāriputra, to state it concisely, all the eighty-four thousand Dharma treasuries of sound and teaching proclaimed by the Tathāgata are called words, while that which is apart from all spoken sounds and written characters, the principle that cannot be spoken, is called meaning. Śāriputra, this is what is called, because the Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, relying on the meaning and not on the words.

“Furthermore, Śāriputra, what does it means for a Bodhisattva-Mahāsattva to rely on knowledge and not on consciousness? Śāriputra, through Prajñā-Pāramitā the Bodhisattva-Mahāsattva is able to skillfully understand all teachings concerning person. In these teachings, what is designated as consciousness is that which should not be relied upon; and among all teachings, that which accords with the meaning of dharma-nature is knowledge, and this is what should be relied upon. Moreover, Śāriputra, because this Bodhisattva-Mahāsattva is skillful with two things, he is able to cultivate Prajñā-Pāramitā. What are these two? They are consciousness and knowledge. Śāriputra, what is consciousness, and what is knowledge?

“Śāriputra, what is called consciousness refers to four kinds of bases of consciousness. What are these four? First is the basis of form, upon which consciousness relies; second is the basis of feeling, upon which consciousness relies; third is the basis of perception, upon which consciousness relies; fourth is the basis of formations, upon which consciousness relies. Such bases are called consciousness and should not be relied upon. What is called knowledge refers to the mind-consciousness not abiding in the five appropriated aggregates. Being able to fully know all aggregates is called knowledge, and this alone is what should be relied upon.

“What is called consciousness refers to the knowing of the earth element, the water element, the fire element, and the wind element. Such knowing is called consciousness and should not be relied upon. If someone says that with regard to these four bases of consciousness, the mind does not abide in them, this is called the dharma-nature of consciousness. If, with respect to dharma-nature, there is knowledge that is not confused or mixed, this is called knowledge, and this is what can be relied upon.

“Furthermore, what is called consciousness refers to discriminating forms cognized by the eye, sounds cognized by the ear, odors cognized by the nose, tastes cognized by the tongue, tactile objects cognized by the body, and mental objects cognized by the mind. Such discrimination is called consciousness. What is called knowledge refers to a state in which the inner mind is quiescent, no longer engages in searching and examining external objects, relies on wisdom, and does not produce discrimination toward any single dharma. Such a condition is called knowledge.

“Furthermore, what is called consciousness arises from objects taken as conditions, arises from various mental intentions and attentions, and arises from pervasive discrimination. Phenomena of this kind are called consciousness. What is called knowledge is without grasping, without attachment, without objects, without discrimination, and without conceptualization. This is called knowledge.

“Furthermore, what is called consciousness refers to that upon which consciousness relies and toward which it inclines within the functioning of all conditioned dharmas. This is called consciousness. What is called knowledge refers to the fact that within unconditioned dharmas there is no consciousness that can function. This unconditioned wisdom is called knowledge.

“Furthermore, what is called consciousness is consciousness that possesses the characteristics of arising, ceasing, and abiding; therefore it is called consciousness and should not be relied upon. That which has no arising, no ceasing, and no abiding is called knowledge, and this is what should be relied upon.

“Śāriputra, this is what is called, because the Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, relying on knowledge and not on consciousness.

“Furthermore, Śāriputra, what does it mean for a Bodhisattva-Mahāsattva to rely on the sūtras of definitive meaning and not on the sūtras of provisional meaning?

“Śāriputra, the Bodhisattvas are skillful in penetration the various extensive texts as previously explained, are called sūtras of provisional meaning, and such extensive texts should not be relied upon; the various extensive meanings as previously explained are called sūtras of definitive meaning, and such extensive meanings may be relied upon.

“Moreover, Śāriputra, what kinds of sūtras are regarded as definitive meaning, and what kinds of sūtras are called provisional meaning?
Śāriputra, because the Bodhisattva-Mahāsattva relies on Prajñā-Pāramitā, he is able to skillfully discern as follows: if a sūtra proclaims the path, such teaching is called provisional meaning; if a sūtra proclaims the fruition, such teaching is called definitive meaning.

“If a sūtra speaks of conventional truth, it is called provisional meaning; if it speaks of ultimate truth, it is called definitive meaning.

“If a sūtra proclaims karma, afflictions, delusion, and defilement, it is called provisional meaning; if it proclaims the exhaustion of afflictions and and karma, this is called definitive meaning.

“If a sūtra proclaims reproach of defiled dharmas, it is called provisional meaning; if it proclaims cultivation and purification, such dharmas are called definitive meaning.

“If a sūtra proclaims revulsion toward birth and death and delight in Nirvāṇa, it is called provisional meaning; if it proclaims that birth and death and Nirvāṇa are without distinction, this is called definitive meaning.

“If a sūtra proclaims various distinctions of phrases and expressions, it is called provisional meaning; if it proclaims that which is profoundly deep, difficult to see, and difficult to realize, this is called definitive meaning.

“If a sūtra’s wording is extensive and can cause the minds of sentient beings to leap with joy, it is called provisional meaning; if it proclaims that both words and mental intentions are like ashes, this is called definitive meaning.

“If a sūtra proclaims the existence of a self, a being, life forces, a person, a mind-born being, mānavaka, an agent and a recipient, and also speaks of establishing various aggregates of experience without a controller, such teaching is called provisional meaning and should not be relied upon.

“If a sūtra proclaims emptiness, signlessness, wishlessness, nonarising, nonorigination, and also nonappearance; if it proclaims no self, no being, no life forces, no growth, no person, together with the three gates of liberation, such teaching is called definitive meaning and may be relied upon.

“Śāriputra, this is what is called, because the Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, relying on definitive meaning and not on provisional meaning.

“Furthermore, Śāriputra, what does it mean for a Bodhisattva-Mahāsattva to rely on the Dharma and not on the person?

“Śāriputra, on the basis of Prajñā-Pāramitā, the Bodhisattva-Mahāsattva is able to skillfully discern the teachings of various sūtras. With regard to those sūtras that proclaim non-definitive meaning, these pertain to the meaning of pudgala, and such teachings should not be relied upon; whereas those teachings that possess definitive meaning and accord with the true dharma-nature are teachings that should be relied upon.

“Furthermore, Śāriputra, what is called relying on the Dharma, and what is called the person?
Śāriputra, if someone clings to views that person hold and takes these as the object of dharmas, such characteristics are called the person. The nature in which the dharmas taken as objects by such views of the person abide is precisely dharma-nature; this is called the Dharma.

“What is meant by the person includes ordinary beings, good ordinary beings, a person who follows faith, a person who follows the Dharma, a person on the eighth-lowest stage, a stream-enterer, a once-returner, a non-returner, an Arhat, a Pratyekabuddha, and a Bodhisattva.
Śāriputra, moreover, there is another kind of pudgala who appears in the world, benefiting immeasurable sentient beings and causing them to obtain peace and happiness; out of compassion for the world, he brings benefit and happiness to devas and humans. This kind of pudgala is the Tathāgata, the Worthy One, the Perfectly Awakened One. Śāriputra, all such expressions concerning pudgala are proclaimed by the Tathāgata for sentient beings in accordance with conventional truth. If sentient beings cling to these teachings, such clinging should not be relied upon. Why is this so? Because the Tathāgata teaches in order to lead them to correctly take refuge. The Buddha Bhagavān proclaims such Dharma: ‘ You should take refuge in the true intrinsic nature of all dharmas, and should not rely on those pudgalas.’

“Śāriputra, what is the true intrinsic nature of all dharmas? Śāriputra, that which has no alteration, no increase, no fabrication, no nonfabrication, no abiding, and no foundation—such characteristics are called dharma-nature. Moreover, dharma-nature universally illuminates all places with equality; among equalities it skillfully abides in equality, among inequalities it also skillfully abides in equality, and among both equalities and inequalities it subtly and skillfully maintains equality. Such characteristics are called dharma-nature. Furthermore, dharma-nature has no discrimination and no object; within all dharmas it realizes the definite and ultimate essential characteristic. This is called the true intrinsic nature of all dharmas.

“Śāriputra, if someone relies upon dharma-nature, then there is no dharma-nature upon which that person does not rely. Because the Bodhisattva-Mahāsattva realizes and enters such gate, with regard to all dharmas he relies upon all dharma-natures.

“Śāriputra, these are the four kinds of reliances of a Bodhisattva-Mahāsattva. If there is a Bodhisattva-Mahāsattva who is able to penetrate these teachings, then they have the skillful means regarding reliances. Śāriputra, this is called skillful means regarding reliances. The Bodhisattva-Mahāsattva, for the sake of cultivating Prajñā-Pāramitā, should diligently train in the skillful means regarding reliances.

“Furthermore, Śāriputra, what are the Bodhisattva-Mahāsattva’s skillful means regarding requisites? Śāriputra, you should know that because the Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, he is able to skillfully penetrate two kinds of requisites. What are these two? They are merit and knowledge.

“Śāriputra, what are called the requisites of merit? They are the merit of generosity, the merit of śīla, and the merit of cultivating contemplation, abiding in the concentration of great loving-kindness and the skillful means of great compassion. Because the Bodhisattva-Mahāsattva abides in activities accomplished through merit, with regard to all wholesome roots—whether his own or those of others—he is able to arouse aspiration, encourage them, and zealously undertake their cultivation, and all evils accumulated throughout the three times are fully disclosed and confessed. Moreover, toward all the merits of all sentient beings, all the merits of all those in training and beyond training, all the merits of all solitary awakened ones, and all the merits of all Bodhisattvas who, from the initial arousing of the mind, extensively cultivate practices and attain non-retrogression, reaching the stage of one life remaining—such immeasurable and boundless merits of Bodhisattva-Mahāsattvas—he gives rise to rejoicing in his mind. Furthermore, toward all wholesome roots of all Buddhas Bhagavāns of the past, future, and present, the Bodhisattva likewise gives rise to rejoicing in his mind.

“Śāriputra, this Bodhisattva-Mahāsattva is also skillful in rejoicing in deeds accomplished through concomitant merit; he also exhorts all Buddhas to turn the wondrous Dharma wheel, and exhorts all worthy and noble ones to expound the supreme Dharma—these are deeds accomplished through concomitant merit; and he is also able to dedicate all wholesome roots toward Bodhi, and to dedicate deeds accomplished through concomitant merit.

“This Bodhisattva-Mahāsattva, upon seeing Bodhisattvas and others who have not yet aroused the mind of great Bodhi, skillfully instructs and guides them to arouse the Bodhi mind. If there are those who have already aroused the Bodhi mind, he teaches the Dharma, instructs and guides them, and leads them to maturity.

“To the poor he gives wealth; to those who are ill he gives medicine, diligently attending to them with respect and service. Toward violent and malicious persons he gives rise to forbearance. Regarding breaches of precepts, he does not conceal them, but reveals his own faults and is skillful in removing offenses.

“Toward the Buddhas, the World-Honored Ones who have entered PariNirvāṇa, the Bodhisattva constantly cultivates offerings at all times. Toward upādhyāyas and ācāryas he shows respect as toward great teachers. Toward places of the correct Dharma he diligently pursues, seeks out, and inquires. Toward teachers of the Dharma he reveres and honors them as though serving the Buddha. When there is an assembly for the exposition of the Dharma, even if it is several hundred yojanas away from him, he will certainly go there to hear the correct Dharma, without weariness or satiety.

“If sentient beings come seeking instruction regarding doubts and obstructions, the Bodhisattva then expounds the pure Dharma with an undefiled mind. Toward his parents he undertakes service and offerings, knowing gratitude and repaying it without regret. He accumulates all pure merits and cultivates and establishes them with an unwearied mind. He guards the body with the restraints of discipline, so that the body is without deceit; he guards speech, so that words are gentle and harmonious; he guards the mind, so that the mind is without flattery or falseness.

“For the sake of gathering Brahmā merit, he constructs caityas for the Tathāgatas. For the sake of attaining the perfect marks of a great man, he accumulates unobstructed great sacrificial assemblies. For the sake of perfecting the minor marks, he accumulates various wholesome roots as provisions. For the sake of adorning the body, he abandons arrogance and pride. For the sake of adorning speech, he stays far from all faults of speech. For the sake of adorning the mind, he stays far from all thoughts of resentment and jealousy. For the sake of greatly adorning Buddha lands, he manifests supernormal powers and freely transforms. For the sake of adorning the characteristics of all dharmas, he perfects supreme, wondrous wisdom that is excellent and pure. For the sake of adorning the great assembly of the Dharma, he stays far from all divisive, coarse, harsh, and destructive speech. For the sake of not grasping at any dharma, he abandons false discrimination.

“For the sake of freeing teachers of the Dharma from anxiety and sorrow, he joyfully bestows words of praise and approval. For the sake of ensuring that teachers of the Dharma are not frustrated in vain, he stays far from the hindrances and respectfully listens to the Dharma.

“For the sake of adorning the Bodhi tree, he offers pure gardens to the Buddhas. For the sake of adorning the Buddha’s place of enlightenment, he fully cultivates wholesome roots without retrogression. For the sake of purifying the dharmas of birth and death, he does not defile himself with any karma or afflictions.

“For the sake of obtaining the Precious-Hand mark, he practices generosity of all treasures. For the sake of obtaining inexhaustible wealth and inexhaustible treasuries, he gives first those possessions he cherishes most. For the sake of enabling sentient beings to give rise to pure faith upon merely seeing him, he presents a gentle countenance, greets them first, and stays far from frowning. For the sake of obtaining the even-palmed mark, he gives rise to equal contemplation toward all sentient beings. For the sake of emitting boundless nets of light, toward sentient beings who lack learning and understanding he does not give rise to contempt, nor does he abandon them. For the sake of obtaining purity in rebirth, he constantly preserves and accumulates the merit of pure precepts. For the sake of purifying the womb, he is skillful in purifying all violations. For the sake of wishing to be reborn among devas and humans, he cultivates and purifies the ten wholesome courses of action. For the sake of staying far from ignorant wandering, coming and going, advancing and retreating, toward all instructions and admonitions he does not engage in false discrimination. For the sake of obtaining freedom and ease in the wealth of the Dharma, toward the profound dharma-nature he harbors no concealment or stinginess. For the sake of being revered by all worlds, he cultivates and purifies superior aspiration and understanding. For the sake of attaining vast and excellent understanding of the Dharma, he does not become complacent with inferior practices and partial realization. For the sake of gathering all merits, his mind constantly contemplates all-knowing ones. For the sake of perfecting the seven noble treasures, faith in the Buddha and the correct Dharma serves as the guide. For the sake of gathering all pure dharmas, he has never cherished his own body or life. For the sake of being entrusted by all worlds, whatever he has previously promised he certainly brings to fulfillment. For the sake of perfecting the wondrous Dharma of all Buddhas, he completely cultivates and practices all Buddha-dharmas.

“Śāriputra, if a Bodhisattva-Mahāsattva is fully endowed with and accomplishes such characteristics, this is called the Bodhisattva-Mahāsattva’s skillful means regarding requisites in merit.

“Furthermore, Śāriputra, what are the Bodhisattva-Mahāsattva’s skillful means regarding requisites in knowledge? Śāriputra, when this Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, because he abides in such causes and conditions of dharmas, he gathers knowledge; therefore this is called the requisites of knowledge. Śāriputra, by means of what dharmas, as causes and conditions, is such knowledge gathered? Śāriputra, you should know that when the Bodhisattva-Mahāsattva seeks after knowledge, practices knowledge, and draws near to good friends, his mind is without weariness and his diligence never slackens. He inclines toward the knowledge of the Buddhas and does not seek the knowledge of Śrāvakas or Pratyekabuddhas. Toward those good friends he has not the slightest arrogance; he respects and cherishes them as he would cherish a great guide. Moreover, the Bodhisattva knows that those good friends all possess various aspirations to understand the Dharma; therefore there is not a single word that accords with knowledge which he does not inquire about from them and receive. They also know that the Bodhisattvas have already become vessels of the Dharma, and thus they continuously expound the Dharma for them without interruption. When these Bodhisattvas hear such practices that accord with the provisions of the correct Dharma, they then diligently contemplate them and cultivate them by means of skillful means. Śāriputra, all such characteristics are called correct practices that accord with the requisites of knowledge.

“Furthermore, Śāriputra, what are the correct practices of a Bodhisattva-Mahāsattva that accord with the provisions of the correct Dharma? Śāriputra, what are called the provisions of the correct Dharma mean that, because the Bodhisattva-Mahāsattva possesses and practices correct conduct, he is skillful in restraining and simplifying desires and gluttonous cravings; skillful in reducing and limiting affairs and responsibilities; skillful in distancing himself from talk and conversation; skillful in relinquishing various sounds; and in both the first half of the night and the latter half of the night he does not sleep, but diligently and vigorously cultivates correct practices that accord with the provisions of the correct Dharma.

“This Bodhisattva-Mahāsattva studys principles and meanings, because he carefully and earnestly reflects. He has no mental defilement, because he subdues the various hindrances; with regard to offenses he has committed, he well understands emancipation, because he is without flattery or deceit and openly removes them through repentance; he has nothing he seeks after, because he firmly cultivates correct practice; he accords with the correct Dharma, inclines toward the correct Dharma, approaches the correct Dharma, and is valiant with respect to the Dharma, because he is constantly as though rescuing his own burning head and clothing; he diligently seeks wondrous knowledge without even momentary rest, because he does not dwell in ignorance and darkness; he is without slowness, because he does not abandon the wholesome; he stays far from clamor and disturbance, because he constantly delights in solitude; he dwells in silence and contemplation, because he is content with the noble lineage and with sufficiency; he does not abandon any of the ascetic virtues, because he delights in the joy of the Dharma; he constantly delights in seeking supramundane dharmas and does not think of precious amusements, because he does not accord with worldly writings and spells; he accomplishes right mindfulness, because there is no forgetfulness; he possesses profound meaning because he follows in accordance with it; he is endowed with wondrous wisdom, because he accords with the Path; he is firm and courageous, because he guards against external conditions; inwardly he harbors a sense of shame, because he is adorned with conscience and moral dread; he follows the inclination of the Buddha, because he stays far from non-knowledge; he casts aside the thin veil of foolishness, and the eye of wisdom is pure, because he is skillful in awakening; his awakened wisdom is vast, because with regard to such awakening there is nothing narrow or inferior; his subtle awakening is manifest, because he realizes present and immediate knowledge.

“Śāriputra, all the merits of this Bodhisattva-Mahāsattva do not follow others; with regard to his own merits he has no anticipatory arrogance; with regard to the merits of others he neither envies nor disparages them; he is skillful in cultivating undertakings and does not belittle karmic retribution. Because of such causes and conditions, he is fully endowed with and fulfills the knowledge of purity of karma. Śāriputra, when all such characteristics are fully and completely perfected, this is called the Bodhisattva-Mahāsattva’s skillful practice of the requisites of knowledge.

“Furthermore, Śāriputra, the Bodhisattva-Mahāsattva also has skillful means in the requisites of knowledge, namely, by being fully endowed with four kinds of generosity he is able to accomplish the requisites of knowledge. What are these four? First, if the Bodhisattva-Mahāsattva sees someone writing such sūtras, he provides and gives palm leaves, paper, pens, ink, and other necessary materials. Second, the Bodhisattva-Mahāsattva invites teachers of the Dharma to expound profound and wondrous meanings. Third, the Bodhisattva-Mahāsattva offers to teachers of the Dharma various benefits and support, reverence, reputation, praise, and commendation. Fourth, from a Dharma teacher the Bodhisattva receives the true Dharma; without flattery or crookedness, he gladdens/praises the teacher and says, ‘Excellent, excellent.’ Śāriputra, if a Bodhisattva-Mahāsattva cultivates these four kinds of pure generosity, you should know that he is skillful in accumulating and gathering the requisites of knowledge.

“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva also has four kinds of accumulation of inexhaustible requisites of knowledge. What are these four? First, the Bodhisattva-Mahāsattva is able skillfully to safeguard the body of the Dharma teacher. Second, the Bodhisattva-Mahāsattva is able skillfully to safeguard all of teacher’s wholesome virtues. Third, the Bodhisattva-Mahāsattva is able skillfully to safeguard the place in which the teacher abides. Fourth, the Bodhisattva-Mahāsattva is able skillfully to safeguard all the disciples of that Dharma teacher. Śāriputra, these are the four kinds of accumulation of requisites of knowledge of the Bodhisattva-Mahāsattva.

“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva also has four kinds of sustaining, which are skillful means in the requisites of knowledge. What are these four? That is to say, the Bodhisattva-Mahāsattva sustains the teacher by means of the Dharma, sustains him by means of knowledge, sustains him by means of wealth, and sustains him by means of the meritorious virtues of Bodhi. Śāriputra, these are the four kinds of sustaining of the requisites of knowledge of the Bodhisattva-Mahāsattva.

“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva also has five superior powers that are able to become skillful means in the requisites of knowledge. What are these five? That is to say, the Bodhisattva-Mahāsattva possesses the power of faith, for the sake of wishing to accomplish the mind of faith and understanding; possesses the power of vigour, for the sake of seeking good spiritual friends and accomplishing extensive learning; possesses the power of mindfulness, for the sake of ensuring that the mind of Bodhi is not forgotten; possesses the power of concentration, for the sake of carefully and truly observing the Universal and Perfect Enlightenment; and possesses the power of wisdom, because of long and distant cultivation of the power of extensive learning. Śāriputra, this is called the practice of the five powers of the Bodhisattva-Mahāsattva as skillful means in the requisites of knowledge.
Furthermore, Śāriputra, a Bodhisattva-Mahāsattva also has skillful means in the requisites of knowledge, namely the fulfillment of four kinds of pure śīla, by which he is able skillfully to accumulate requisites of knowledge. What are these four? That is to say, the śīla of delighting in the Dharma, the śīla of seeking the Dharma, the śīla of contemplating the Dharma, and the śīla of dedicating toward Bodhi. Śāriputra, if a Bodhisattva-Mahāsattva fulfills these four kinds of pure śīla, he is able skillfully to accumulate the practice of skillful means in the requisites of knowledge.

“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva also has skillful means in the requisites of knowledge, namely the ability to fulfill four kinds of patience, which are able to become skillful means in the requisites of knowledge. What are these four? First, when a Bodhisattva-Mahāsattva diligently seeks the Dharma, he is well able to endure all coarse and harsh speech that is not in accord with the True Dharma. Second, when a Bodhisattva-Mahāsattva diligently seeks the Dharma, he is able to endure all exposure to wind and sun, cold and heat, hunger and thirst. Third, when a Bodhisattva-Mahāsattva diligently seeks the Dharma, with regard to the two venerable teachers, the Ācārya and the Upādhyāya, he respectfully receives all of their instructions. Fourth, when a Bodhisattva-Mahāsattva diligently seeks the Dharma, he is well able to have faith and understanding in the Dharma of emptiness, signlessness, and wishlessness. Śāriputra, such four kinds of kṣānti are able to become the practice of the requisites of knowledge.

“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva also has skillful means in the requisites of knowledge, namely the ability to fulfill four kinds of vigour, which are able to become skillful means in the requisites of knowledge. What are these four? That is to say, the Bodhisattva-Mahāsattva firmly and resolutely applies vigour in hearing the True Dharma, firmly and resolutely applies vigour in sustaining the True Dharma, firmly and resolutely applies vigour in expounding the True Dharma, and firmly and resolutely applies vigour in cultivating correct practice. Śāriputra, such four kinds of firm vigour are able to become the practice of the requisites of knowledge.

“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva also has skillful means in the requisites of knowledge, namely the ability to fulfill four kinds of meditations, by cultivating the Dharma, which are able to become skillful means in the requisites of knowledge. What are these four? First, the Bodhisattva constantly delights in practicing the Dharma of seclusion. Second, he delights in solitary and focused dwelling, keeping silence in mountains and forests. Third, he constantly delights in seeking meditations of supernormal power. Fourth, he constantly and diligently cultivates the vast knowledge of Buddha. Śāriputra, such four kinds of meditations of the True Dharma are able to become the practice of the requisites of knowledge.
Furthermore, Śāriputra, a Bodhisattva-Mahāsattva also has skillful means in the requisites of knowledge, namely the ability to fulfill four kinds of correct Dharma wisdom illumination, which are able to become skillful means in the requisites of knowledge. What are these four? That is to say, when the Bodhisattva-Mahāsattva cultivates such wisdom illumination, he does not abide in views of annihilation, does not proclaim views of permanence, does not violate dependent arising, and has faith and understanding in non-self. Śāriputra, such four kinds of wisdom illumination are able to become the correct practice of the requisites of knowledge.

“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva also has skillful means in the requisites of knowledge, namely the ability to accomplish four kinds of unsurpassed correct Dharma skillful means, which are able to become skillful means in the requisites of knowledge. What are these four? That is to say, because the Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, he accords with the world, accords with the scriptures, accords with the wondrous Dharma, and accords with pure knowledge. Śāriputra, such four kinds of correct Dharma skillful means are able to become the correct practice of the requisites of knowledge.
Furthermore, Śāriputra, a Bodhisattva-Mahāsattva also has skillful means in the requisites of knowledge, namely the ability to enter four kinds of Dharma paths, which are able to become skillful means in the requisites of knowledge. What are these four? That is to say, because the Bodhisattva-Mahāsattva relies upon Prajñā-Pāramitā, he fully cultivates and practices the path to the other shore, the path of the seven factors of awakening, the path of the eight noble branches, and the path that proceeds toward the wisdom of all-knowing ones. Śāriputra, such four kinds of correct Dharma paths are able to become the correct practice of the requisites of knowledge.
Furthermore, Śāriputra, a Bodhisattva-Mahāsattva also has skillful means in the requisites of knowledge, namely the possession of four kinds of insatiable Dharma, by which he is able skillfully to gather the requisites of knowledge. What are these four? That is to say, because the Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, he upholds the True Dharma and has no satiety in immeasurable hearing; he has no satiety in expounding the Dharma for the multitudes; he has no satiety in observing principles and meanings; and he has no satiety in wisdom and skillful means. Śāriputra, such four kinds of insatiable Dharma are able to accumulate the correct practice of the requisites of knowledge.

“Furthermore, Śāriputra, such skillful means in the requisites of knowledge of the Bodhisattva-Mahāsattva universally permeate all modes of conduct. Why is this so? Śāriputra, one should know that generosity is accomplished because it is supported by the requisites of knowledge; likewise, moral discipline, patience, vigour, meditation, and correct wisdom are also accomplished through the requisites of knowledge, and even loving-kindness, compassion, joy, and equanimity, all wholesome Dharma, are accomplished because of the requisites of knowledge. Why is this so? Śāriputra, all firm and correct practices that the Bodhisattva-Mahāsattva initiates rely upon correct wisdom, and all those practices take wisdom as their guide. Because this Bodhisattva is endowed with great wisdom, he becomes a place of refuge and reliance for all beings who lack wisdom; all Māras are unable to gain advantage over him; all Buddhas and Tathāgatas together bestow their protection and mindfulness upon him; and he will be about to proceed toward entering the wisdom of all-knowing. Śāriputra, this is the practice of the Bodhisattva’s skillful means in the requisites of knowledge. If Bodhisattva-Mahāsattvas accomplish such skillfulness in the two kinds of requisites, merit and knowledge, one should know that it is because of cultivating Prajñā-Pāramitā that they have obtained the power of such skillfulness in the requisites.

“Furthermore, Śāriputra, what are the skillful means of a Bodhisattva-Mahāsattva regarding the establishments of mindfulness? Śāriputra, it is said that because a Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, he fully cultivates and practices the four establishments of mindfulness and is able to accomplish skillful means. Śāriputra, what are these four? First, using the body to cultivate mindfulness by observing the body; second, using feelings to cultivate mindfulness by observing feelings; third, using the mind to cultivate mindfulness by observing the mind; fourth, using dharmas to cultivate mindfulness by observing dharmas.

“Śāriputra, because a Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, how does he use the body to cultivate mindfulness by observing the body? Śāriputra, the Bodhisattva abides in mindfulness following the body, observing the faults of this body from its past. This Bodhisattva-Mahāsattva thus reflects: ‘Such a body is produced from causes and conditions of inverted karmic force; originally it has no master and nothing that possesses it. It is like flowers, grasses, trees, forests, and various medicinal plants, all arising from causes and conditions, originally without a master and without possession. This body is also like a constructed hall or dwelling, which is collectively formed from many conditions such as grasses, woods, walls, and embankments. This body is likewise so, merely sustained by aggregates, elements, and sense-fields, yet its nature is empty, without self, without what belongs to self, impermanent and unstable, without solidity or secure abiding, not unchanging. I should not now falsely grasp at this body, and therefore I ought to use such an unfirm body to exchange for a firm body. What kind of body is called firm? The body of the Tathāgata is called a firm body. I observe that this body is extremely false and deceptive, and I must certainly accomplish the body of the Tathāgata. Why is this so? The body of the Tathāgata is the Dharma body, the vajra body, the indestructible body, the firm body, the most supreme body transcending the three realms.’ He further reflects thus: ‘My present body is defiled by immeasurable faults, and I should seek to realize the body of the Tathāgata that is far removed from all faults and defilements.’

“Śāriputra, this Bodhisattva-Mahāsattva, by means of various discerning powers of awakening and wisdom, observes: ‘This body is sustained by the four great elements and is the dwelling place upon which latent afflictions depend; therefore, I should now use this body to be driven and employed in service for all beings. Why is this so? For example, the external four great elements of the world, namely the earth element, the water element, the fire element, and the wind element, through various gateways and immeasurable differentiated resources and assets, benefit and nurture all beings. I should likewise do so, using this body composed of the four great elements, through various gateways and immeasurable differentiated realms and resources, to be enjoyed and used by beings.’ Śāriputra, because this Bodhisattva-Mahāsattva relies upon Prajñā-Pāramitā to observe this body and because it has such great meaningful function, although he observes that the essence of this body is suffering, he does not become weary of such a suffering body; although he observes that this body ultimately has the nature of decay and destruction, he does not become weary of cyclic birth and existence; although he observes that the nature of this body is non-self, he tirelessly matures beings; although he observes the self as quiescent in nature, he does not fall into the quiescence of permanent abandonment; although he observes the body as empty, signless, and detached, he does not fall into the extreme of detachment.

“Śāriputra, this Bodhisattva-Mahāsattva, with regard to this body, abides in contemplation following the body, observing that this body is unreal and not firm. He also abides in contemplation following the inner body, proceeding in accordance with the inner, and no longer allows afflictions to be admitted. He also abides in contemplation following the outer body, proceeding in accordance with the outer, and does not dwell together with afflictions.

“Śāriputra, after this Bodhisattva-Mahāsattva accomplishes such establishment of mindfulness on the body, his body becomes pure and undefiled, fully endowed with all pure bodily actions, and he attains a body adorned with pure marks. Having such an adorned body, he becomes one to whom devas and humans turn in reverence. Śāriputra, this is called a Bodhisattva-Mahāsattva, through cultivating Prajñā-Pāramitā, using the body to cultivate mindfulness by observing the body.”
Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, how does he use feelings to cultivate mindfulness by observing feelings? Śāriputra, the Bodhisattva-Mahāsattva thus reflects: “All feelings without exception are suffering. Now that I am endowed with the power of awakening and wisdom, with regard to such feelings I should skillfully make discernment, that is, discerning by means of knowledge, discerning by means of wisdom, and discerning by means of skillful means.” Because this Bodhisattva-Mahāsattva is endowed with such superior power of discernment, although he experiences pleasure, when he encounters pleasant contact he immediately gives rise to great loving-kindness toward all beings of the wholesome paths and is not disturbed by afflictions of craving and desire. Although he experiences pain, when he encounters painful contact he immediately gives rise to great compassion toward all beings of the unwholesome paths and is not disturbed by afflictions of anger and resentment. Although he experiences neither pain nor pleasure, when he encounters such neutral contact he is not disturbed by afflictions of ignorance. Śāriputra, because this Bodhisattva-Mahāsattva relies upon Prajñā-Pāramitā and is endowed with such power of observation and understanding, he proceeds in accordance with feelings, cultivates the establishment of mindfulness, and with regard to all feelings that are experienced, whether painful, pleasant, or neither painful nor pleasant, he is well able to observe the liberation of those feelings and is also able to cause all those beings to realize the quiescent Dharma of complete comprehension of feeling. He further reflects thus: “These beings, because they are endowed with afflictions and lack wisdom, are unable to understand the liberation of feelings. Why is this so? When they experience pleasure, craving and attachment arise; when they experience pain, anger and hatred arise; when they experience neither pain nor pleasure, delusion arises. We Bodhisattvas proceed in accordance with wisdom, and all the faulty dharmas of feelings have already been extinguished; how could afflictions arise again with regard to feelings? I should now fully arouse skillful means and great compassion, embrace all beings, and cause them to extinguish all feelings.” Śāriputra, due to what causes and conditions is such a Bodhisattva able not to follow after feelings? Śāriputra, it is because he discerns feelings by means of wisdom, which leads toward happiness and does not lead toward suffering. Śāriputra, by what kind of wisdom does he discern? That is to say, this Bodhisattva observes that within these there is no experiencer, no self, no being, no life forces, no person, and the like. Having thus observed, there is no one who experiences, only the feelings themselves. What kinds of feelings are there? Namely, attachment feelings, appropriation feelings, grasping feelings, feelings of acquisition, inverted feelings, discriminative feelings, feelings associated with latent tendencies of views, feelings born of eye cognition up to feelings born of mind cognition, feelings born of form up to feelings born of mental objects, and the various feelings born of eye-contact. Explained broadly in this way, with regard to all dharmas, internal and external, and even feelings born of conditions of contact, whether painful, pleasant, or neither painful nor pleasant, these various characteristics are called feelings.

“Furthermore, Śāriputra, the Buddhas and Tathāgatas discriminate feelings, and there are immeasurable gateways and differentiated characteristics. Śāriputra, the Tathāgata at times speaks of feelings as one feeling, namely a single mind cognizing objects. Or he speaks of two feelings, namely internal and external. Or he speaks of three feelings, namely past, future, and present. Or he speaks of four feelings, namely the earth, water, fire, and wind elements. Or he speaks of five feelings, namely the five aggregates. Or he speaks of six feelings, namely the six sense bases. Or he speaks of seven feelings, namely the seven stations of consciousness. Or he speaks of eight feelings, namely the characteristics of eight kinds of wrong means. Or he speaks of nine feelings, namely the nine realms in which beings dwell. Or he speaks of ten feelings, namely the ten wholesome courses of action, and the like. Śāriputra, explained broadly in this way, up to immeasurable and all kinds of feelings, in accordance with the objects taken and in accordance with the attention directed, with various differentiations, there are just so many kinds of feelings. Thus the Tathāgatas say that feelings are immeasurable. Why is this so? Because beings are immeasurable, feelings are also immeasurable.

“Śāriputra, how does such a Bodhisattva-Mahāsattva abide with regard to feelings and observe feelings? Śāriputra, it is said that Bodhisattvas, with pure knowledge and with skillful means, embrace all beings and all feelings of all beings, knowing their arising, ceasing, abiding, and changing, and also being well able to fully know the wisdom concerning all feelings of all beings, whether wholesome or unwholesome. If Bodhisattvas observe in this way, it is called fully observing feelings. Śāriputra, this is called a Bodhisattva-Mahāsattva, because he cultivates Prajñā-Pāramitā, using feelings to cultivate mindfulness by observing feelings.

“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, how does he use the mind to cultivate mindfulness by observing the mind? Śāriputra, these Bodhisattva-Mahāsattvas do not have wrongful mindfulness; they strictly guard and protect it, remain far removed from all kinds of distraction, and observe this mind as arising and ceasing, dispersing and breaking apart, with each thought never stopping even for a moment. It is neither abides nor turns within or without. This is called the Bodhisattva’s correct contemplation of the mind.

“Śāriputra, this Bodhisattva-Mahāsattva further reflects thus: “I recall the mind that I first aroused; once such minds arise, they immediately cease, disperse, and deteriorate, and it is impossible to know to where or to what place they go. Moreover, all the minds through which I have accumulated immeasurable wholesome roots, once they arise, immediately cease, disperse, and deteriorate, without any location. Moreover, although I dedicate all the innumerable mental states toward Bodhi, the own essential characteristics of that mind cannot be known. Why is it that this mind is able to form such a thought as, ‘I shall realize Anuttarā-Samyak-Saṃbodhi’? Why is this so? Because the intrinsic nature of this mind cannot know the mind, cannot observe the mind, and the mind itself cannot penetrate or comprehend itself.”

“Śāriputra, this Bodhisattva-Mahāsattva further reflects thus: “If the mind of Bodhi does not go astray because of the mind of wholesome roots, then the mind of wholesome roots does not go astray because of the mind of dedication. If the mind of dedication does not go astray because of Bodhi, then Anuttarā-Samyak-Saṃbodhi does not go astray.” After observing in this way, this Bodhisattva-Mahāsattva has no fear and no dread with regard to non-deviation. He further reflects thus: ‘This Dharma of dependent arising has unbroken cause and effect. Although the Dharma-nature of this mind has no intrinsic nature, no function, and no master, nevertheless all these dharmas arise in dependence upon causes and conditions. I should follow my intentions to accumulate wholesome roots, and after accumulating them, cultivate the corresponding practices, and in the end never depart from the Dharma-nature of this mind.’

(Translator’s note: The meaning of this paragraph and the next paragraph differs in Xuanzang’s translation, Fa Hu’s T0316 translation, the Sanskrit text, and the English translation of the 84000 project. The 84000 project specifically notes, ‘This is a bit obscure to us, and we have not found a reference to support this understanding.’)

“Furthermore, Śāriputra, what are the characteristics of accumulation within this? Śāriputra, these Bodhisattva-Mahāsattvas observe the characteristics of accumulation in this way: ‘The nature of mind is like an illusion; there is not a single dharma that can be given. Yet the Dharma-nature of mind is able to bestow upon all beings and to dedicate accumulated adornments to the Buddha lands. This is called the accumulation of wholesome roots.’

“Again, Śāriputra, the nature of mind is like appearances seen in a dream, quiescent in its characteristics; yet the Dharma-nature of mind is able to accumulate and guard śīla, all for the sake of dedication toward the functioning of supernormal power. This is called the accumulation of wholesome roots.

“Again, Śāriputra, the nature of mind is like a mirage, ultimately exhausted and extinguished; yet the Dharma-nature of mind is able to cultivate all delightful powers of patience and to dedicate the accumulation toward the adornment of Bodhi. This is called the accumulation of wholesome roots.

“Again, Śāriputra, the nature of mind is like the moon in water, ultimately far removed from the characteristics of accumulation; yet the Dharma-nature of mind is able to arouse all correct vigour and dedication, maturing immeasurable Buddha-dharmas. This is called the accumulation of wholesome roots.

“Again, Śāriputra, the nature of mind cannot be grasped and cannot be seen; yet the Dharma-nature of mind is able to cultivate all meditations, liberations, samādhi, and samāpatti, and to dedicate them toward the Buddhas’ supreme samādhi. This is called the accumulation of wholesome roots.

“Again, Śāriputra, upon observing this nature of mind, it is not form, has no visible appearance, has no object of confrontation, and cannot be known; yet the Dharma-nature of mind is able to cultivate all differentiated phrases of wisdom, to expound wisdom, and to dedicate them toward the complete fulfillment of the Buddhas’ wisdom. This is called the accumulation of wholesome roots.

“Again, Śāriputra, the mind has no object, no arising, and no origination; yet the Dharma-nature of mind is able to establish immeasurable wholesome dharmas and to embrace forms and characteristics. This is called the accumulation of wholesome roots.

“Again, Śāriputra, the mind has no cause and no arising; yet the Dharma-nature of mind is able to embrace the causes of the factors of awakening. This is called the accumulation of wholesome roots.

“Again, Śāriputra, the nature of mind is far removed from the six kinds of objects and does not arise; yet the Dharma-nature of mind is able to give rise to minds born from causes that lead toward the realm of Bodhi. This is called the accumulation of wholesome roots.

“Śāriputra, this is called the Bodhisattva-Mahāsattva, because he relies upon Prajñā-Pāramitā, using the mind to cultivate mindfulness by observing the mind in all minds.

“Furthermore, Śāriputra, this Bodhisattva-Mahāsattva, again because he relies upon Prajñā-Pāramitā, dwells on all minds and observes all minds, for the sake of seeking and attaining supreme supernormal powers, binding his mind and training in the knowledge of supernormal powers. After attaining supernormal powers, with a single mind he is able skillfully to know all characteristics of minds. Having known them, he expounds the various dharmas in accordance with the intrinsic nature of mind. Śāriputra, such a Bodhisattva-Mahāsattva who dwells on and observes minds, by the power of great compassion restrains and governs his mind, maturing beings without weariness. Because this Bodhisattva dwells on and observes minds, he does not abide in mind for the sake of the exhaustion of mind, nor does he abide in mind for the sake of the cessation of mind; rather, he abides in mind solely in order to cause the mind to be far removed from the bonds of the continuity of birth and death. Moreover, by the power of knowledge that knows the thoughts of minds, he abides in the state of correct definitiveness of all dharmas as unborn and unarisen, and does not fall back into the grounds of the two vehicles. By this power, he maintains the continuity of mind up to the complete fulfillment of all Buddha-dharmas, and in a single instant, when the mind accords with wondrous wisdom, he awakens to Anuttarā-Samyak-Saṃbodhi. Thus, Śāriputra, this is called a Bodhisattva-Mahāsattva who, relying upon Prajñā-Pāramitā, uses the mind to cultivate mindfulness by observing the mind in all minds.

“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, how does he use dharmas to cultivate mindfulness by observing dharmas? Śāriputra, this Bodhisattva-Mahāsattva, with the eye of noble wisdom, observes all dharmas, up to the point of sitting at the seat of awakening, and throughout this interval he does not become deluded. This Bodhisattva dwells on all dharmas and observes all dharmas, seeing not even the slightest dharma that is apart from emptiness, apart from signlessness, apart from wishlessness, apart from non-arising, apart from non-origination, and apart from the absence of exertion. He further observes again and does not see even the slightest dharma that is apart from dependent arising. Śāriputra, because this Bodhisattva-Mahāsattva abides in such contemplation following dharmas, he does not contemplate Dharma and adharma. What is called Dharma here? The meaning of no self is called the meaning of dharma. The meanings of no being, no life force, and no person, meanings such as these, are called the meaning of Dharma. And what is called the meaning of adharma? Namely, views of self, views of being, views of life force, views of person, views of annihilation, views of permanence, views of existence, and views of non-existence; views such as these are called the meaning of adharma.

“Again, Śāriputra, stated concisely, all dharmas are either called Dharma or called adharma. Why is this so? If one is able to understand that such dharmas are all empty, signless, and wishless, then all dharmas are called the True Dharma. If one maintains various views and afflictions such as ‘there is a self’ and ‘there is that which belongs to self,’ then all dharmas are called adharma. Śāriputra, because the Bodhisattva-Mahāsattva relies upon Prajñā-Pāramitā, dwells on and observing dharmas, he does not see a single dharma that is not Buddha-dharma, that is not Buddha, that is not the Path, that is not liberation, and that is not go forth from bondage. This Bodhisattva-Mahāsattva understands that all dharmas are liberated, and he attains unobstructed great compassion. He observes that all afflictions of beings arise from false and deluded imaginings and knows that the intrinsic nature of afflictions is liberation. Why is this so? These afflictions are no different from the inclination toward the definitive meaning. There is not the slightest affliction that can be accumulated or collected. Such awakening is precisely Bodhi; the nature of afflictions is the nature of Bodhi.

“Although the Bodhisattva thus abides in mindfulness without abiding anywhere, neither recollecting nor forgetting, he is nevertheless fully able to understand the domain in which mindfulness abides. Why is this so? That in which mindfulness abides is called the Dharma-realm. If one abides in the Dharma-realm, one abides in the realm of sentient beings; if one abides in the realm of sentient beings, one abides in the realm of space. For this reason it is said that dharmas are equal to space.

“Śāriputra, such a Bodhisattva-Mahāsattva who dwells on and observes dharmas, because he proceeds toward the Buddha-dharma, has faith and understanding that all dharmas are precisely Buddha-dharma. Although he arouses knowledge that exhausts afflictions, he does not enter quiescent extinction. Although he arouses the knowledge of non-arising, for the sake of compassion toward beings he manifests taking birth, yet he does not depart from the ultimate reality of non-arising. Śāriputra, because this Bodhisattva-Mahāsattva abides in mindfulness with regard to all dharmas, he universally embraces the dharmas of the two vehicles. Although he abides in mindfulness with regard to all provisionally established dharmas, this mindfulness is without dispersion and without loss. Even up to the exhaustion of future ages, he observes all dharmas in accordance with them, cultivates mindfulness, is able to elucidate them with immeasurable expressions, is able to enter all Buddha-dharmas equally with respect to unequal realms, is able to cause all beings’ minds to give rise to joy, is able to destroy all firm Māra armies, and therefore realizes spontaneous and vast knowledge. Śāriputra, this is called a Bodhisattva-Mahāsattva who, because he cultivates Prajñā-Pāramitā, cultivates the establishments of mindfulness by observing dharmas in accordance with dharmas in all dharmas. This is called the four kinds of skillful means regarding the establishments of mindfulness. Thus, Śāriputra, Bodhisattva-Mahāsattvas who wish to cultivate Prajñā-Pāramitā should cultivate skillful means regarding the establishments of mindfulness.”