Once again, Venerable Śāradvatīputra spoke to Venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, if bodhisattva great beings perceive an agent while practicing the perfection of discipline, they are not following the Dharma of the bodhisattvas. Rather, they have abandoned the Dharma of the bodhisattvas and are engrossed in incorrect thinking. That type of incorrect thinking should be recognized as a lapse in discipline.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, if bodhisattva great beings do not perceive any agent while observing the perfection of discipline, can that perfection of discipline either benefit or harm anything?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, the perfection of discipline neither benefits nor harms any phenomenon. When bodhisattvas can perceive neither benefit nor harm being done to any phenomenon, that is the supreme observance of discipline of a bodhisattva. If bodhisattvas perceive any phenomenon that their perfection of discipline can either benefit or harm, then those bodhisattvas are not upholding the perfection of discipline. When no agent is perceived, that is the bodhisattvas’ perfection of discipline. Moreover, as their discipline is dedicated toward omniscience, it is called the perfection of discipline.

“Venerable Pūrṇa, if bodhisattvas dedicate any act of generosity toward omniscience, those bodhisattvas should be recognized as observing discipline. Also, Venerable Pūrṇa, if bodhisattvas dedicate any discipline that they observe toward omniscience, those bodhisattvas should be recognized as observing discipline. Moreover, Venerable Pūrṇa, if bodhisattvas remain patient whenever they are criticized or rebuked, and subsequently dedicate the merit from that patience toward omniscience, those bodhisattvas should be recognized as observing discipline. Venerable Pūrṇa, likewise, if bodhisattvas work hard for the sake of others and subsequently dedicate the merit from that diligence toward omniscience, those bodhisattvas are said to be observing discipline. Venerable Pūrṇa, moreover, bodhisattvas may develop concentration and thereafter accomplish miraculous abilities. With these miraculous abilities they will be able to know and perceive the mental acts of others. If in this way they attempt to make them suitable recipients for the teaching and dedicate the merit toward omniscience, those bodhisattvas should be recognized as observing discipline. Venerable Pūrṇa, bodhisattvas may practice insight and may think they should teach the Dharma in order to make others learned about the aggregates, elements, sense fields, dependent origination, or the correct and the incorrect, and to make them give up all notions by means of the notion of sameness. If, at that point, they dedicate all such intentions to the state of omniscience, those bodhisattvas should be recognized as observing not just discipline, but unsurpassed discipline. If bodhisattvas dedicate all six perfections of the bodhisattvas toward the state of omniscience, no hearer anywhere will be able to surpass them in terms of discipline.

“Venerable Pūrṇa, moreover, even if all beings were to follow the path of the ten virtuous actions, the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, even if all beings possessed the five superknowledges, the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, even if all beings were filled with love, compassion, joy, and equanimity, the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, even if all beings possessed the patience that is in harmony with emptiness, the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, even if all beings possessed the patience that is in harmony with signlessness, the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, even if all beings possessed the patience that is in harmony with wishlessness, the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, even if all beings reached the eighth-lowest level, the entire discipline that they would observe would not constitute even one percent of the discipline practiced by a bodhisattva who had just entered the Great Vehicle and developed the mind of awakening for the very first time. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.”

At that point, Venerable Pūrṇa Maitrāyaṇīputra said to Venerable Śāradvatīputra, “Venerable Śāradvatīputra, if you would be so kind as to address my inquiries, then, Venerable One, I would like to ask you some questions.”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, please ask! Then I shall tell you what I have heard.”

Venerable Pūrṇa then asked, “Venerable Śāradvatīputra, do you assert the results of the eighth-lowest level to be form?”

Venerable Śāradvatīputra said, “No, Venerable Pūrṇa, I do not.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, do you assert the eighth-lowest level to be feeling, perception, formation, and consciousness?”

Venerable Śāradvatīputra said, “No, Venerable Pūrṇa, I do not.”

Venerable Pūrṇa asked, “Is there any other phenomenon that you would assert to be the eighth-lowest level?”

Venerable Śāradvatīputra said, “No, Venerable Pūrṇa, there is not.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, well, what then do you assert the eighth-lowest level to be? How should I understand the meaning of what you have said, Śāradvatīputra?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, the knowledge that understands sameness—the sameness of all these phenomena, which is unknown to all beings—is the attainment of having done what needs to be done. Those at the eighth-lowest level do not properly perceive this. If you attain such a level, there is no examination or transcendence associated with the knowledge of sameness.”

Venerable Pūrṇa said, “So, Venerable Śāradvatīputra, how can you relate the former and the latter? You said that the discipline related to those at the eighth-lowest level does not constitute even one percent of the discipline of the bodhisattvas. Nor does it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, I did say that ‘the discipline related to the eighth-lowest level does not even constitute one percent of the discipline of the bodhisattvas. Nor does it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy or comparison would suffice.’ When I said that, I was teaching it in the way that it is introduced to beings. I was teaching it in a way that many beings would understand. I was teaching it that way so that the Great Vehicle and the vehicle of the buddhas will flourish. So that is why I said that the discipline related to the eighth-lowest level does not constitute even one percent of the discipline of the bodhisattvas. Nor does it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Venerable Pūrṇa, moreover, the discipline of all the stream enterers, once-returners, non-returners, worthy ones, and solitary buddhas does not constitute even one percent of the discipline of the bodhisattvas. Nor does it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. Venerable Pūrṇa, moreover, when the hearers wish to surpass the discipline of the bodhisattvas, it is the same as hoping to surpass the discipline of the Thus-Gone One. It is the same as wishing to argue with the Thus-Gone One. Venerable Pūrṇa, similarly, if someone decides to argue with a prince, it is just like starting an argument with the king. Venerable Pūrṇa, likewise, wishing to surpass the discipline of the bodhisattvas is just like wishing to surpass the discipline of the Thus-Gone One. Why is that? Because bodhisattvas are hard to match. Venerable Pūrṇa, suppose someone who is missing both legs and arms tells you, ‘I will jump across the entire ocean to the other shore.’ As soon as he says that, it is immediately obvious that he is boastful and conceited. Venerable Pūrṇa, likewise, when the hearers and solitary buddhas say, ‘I will surpass the discipline of the bodhisattvas,’ it should, Venerable Pūrṇa, be understood similarly. Why is that? Because the bodhisattva great beings are like an ocean with its monsters. Like the person who is missing his limbs, yet wishes to jump across the ocean, so outrageous are the followers of the vehicles of the hearers and solitary buddhas who seek to surpass the discipline of the bodhisattvas while not possessing the Dharma of the bodhisattvas. Why is that? Because bodhisattva great beings possess boundless discipline.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, why is the discipline of the bodhisattvas boundless?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, because they wish to free all the boundless beings, who practice a lapsed discipline through their mistaken ways, and establish them in proper discipline.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, what does ‘a lapsed discipline’ refer to?”

Venerable Śāradvatīputra said, “ ‘A lapsed discipline’ refers to clinging to a self and personal belongings as well as having beliefs concerning reference points, beings, life, persons, existence, and nonexistence. Having such mental afflictions as these is said to be a lapsed discipline. That is why bodhisattva great beings aim to establish boundless beings in proper discipline and inspire them to enter this vehicle. Such boundless discipline is not easily surpassed by the hearers or the solitary buddhas. In fact, since the bodhisattvas dedicate the entire perfection of discipline to omniscience, even their mere names surpass the hearers and solitary buddhas.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, how is it possible for defiled discipline to surpass undefiled discipline?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, in this regard, undefiled discipline is observed for the sake of one’s own personal benefit. The discipline of the bodhisattvas, on the other hand, is observed for the sake of boundless beings. Therefore, the discipline of the bodhisattvas surpasses undefiled discipline. Venerable Pūrṇa, moreover, if the discipline of the bodhisattvas could be measured, it would not surpass undefiled discipline. As such, that discipline would not be the perfection of discipline. So, it is due to the fact that merit is dedicated toward boundless beings that the discipline of the bodhisattvas surpasses undefiled discipline.

“Venerable Pūrṇa, as an analogy, when the sun rises in the sky, it outshines the light of every fireflies. Venerable Pūrṇa, in the same way, when the discipline of the bodhisattvas is dedicated toward omniscience, it outshines the light of discipline that shines from all the non-Buddhists, such as the mīmāṃsakas, the parivrājakas, and the nirgranthas, as well as the noble hearers and the solitary buddhas. Venerable Pūrṇa, as a further analogy, when the moon rises, it eclipses the light of all the stars in the sky. Venerable Pūrṇa, likewise, when the discipline of the bodhisattvas is dedicated toward omniscience, it outshines the discipline of all the hearers and solitary buddhas. Venerable Pūrṇa, it is when bodhisattva great beings bring to mind the Thus-Gone One and engender the unique state of mind that is aimed at omniscience that they engage in the unique experience of bodhisattvas. That is when the bodhisattvas attain the perfection of discipline.

“Venerable Pūrṇa, when bodhisattvas fail to arouse the mind set upon omniscience, what should they be called? Venerable Pūrṇa, those bodhisattva great beings are called ‘those who observe a discipline in which the mind is undetermined.’ By dedicating their merit toward the state of the hearers and solitary buddhas, they abandon the unique domain of the bodhisattvas. Thus, when bodhisattvas dedicate their merit with good intentions toward the levels of the hearers or solitary buddhas, that in itself makes the bodhisattvas become like corpses. Venerable Pūrṇa, imagine if a magician, or the skilled apprentice of a magician, were to grab a child, tie it to a tree, and pretend to tear it to pieces, throwing the body parts on the ground. In that case all the family members, kinsmen, and relatives of the child would become upset, thinking with great despair that the child had died and that they would never see it alive again. Venerable Pūrṇa, although the child had not really died, they all thought so. Likewise, Venerable Pūrṇa, in the same way one should understand that bodhisattvas who forsake the gem of omniscience are dead, even as they find themselves on the levels of the hearers or solitary buddhas.”

Venerable Pūrṇa asked Venerable Śāradvatīputra, “Would you claim that the discipline of the bodhisattvas, the hearers, and the solitary buddhas are distinct from one another?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, from the perspective of reality and suchness, I would not claim that there is any difference whatsoever between them.”

Venerable Pūrṇa asked, “Well then, in what way would you say that they are different?”

Venerable Śāradvatīputra said, “I will say that the discipline of the bodhisattvas is different from the others in that it causes bodhisattvas to awaken to unsurpassed and perfect buddhahood. It is from that perspective that the discipline of the bodhisattvas surpasses the disciplines of all childish and ordinary beings, hearers, and solitary buddhas. It is due to the fact that they dedicate merit toward omniscience. Venerable Pūrṇa, it is due to the fact that the discipline of the bodhisattvas surpasses and subdues the entire great trichiliocosm. And why is that? Because the discipline of the bodhisattvas tames beings. Venerable Pūrṇa, that is why the discipline of the bodhisattvas is said to be supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled.

“Venerable Pūrṇa, as an analogy, the properties of the Himālayas, the kings of mountains, are not shared by other mountains. That is why, among all mountains, they have received the name ‘kings of mountains.’ It is only the Himālayas, the kings of mountains, that bear such a title. Venerable Pūrṇa, likewise, the discipline of the hearers and solitary buddhas lacks any dedication of merit toward the state of omniscience, while the discipline of the bodhisattvas is always combined with the dedication of merit toward omniscience. That is why the discipline of the bodhisattvas is called the perfection of discipline. Venerable Pūrṇa, moreover, the discipline of the bodhisattvas surpasses the discipline of the hearers and solitary buddhas.”

Venerable Pūrṇa asked, “Venerable Śāradvatīputra, in what way does it surpass that?”

Venerable Śāradvatīputra said, “Venerable Pūrṇa, the discipline of the bodhisattvas surpasses the discipline of the hearers and solitary buddhas because the bodhisattvas dedicate all forms of discipline toward the state of omniscience.”

Then the Blessed One said to Venerable Śāradvatīputra, “Śāradvatīputra, excellent, excellent! It is excellent that you, Śāradvatīputra, praise and uplift the bodhisattvas in this way, exclusively due to the power of the Thus-Gone One. Śāradvatīputra, that is how it is. Śāradvatīputra, so it is. The discipline of the bodhisattvas surpasses the discipline of the hearers and the solitary buddhas.”

Then the Blessed One said to Venerable Ānanda, “Ānanda, please adopt, understand, and remember this teaching on the perfection of discipline, just as the elder Śāradvatīputra has delivered it! Ānanda, if it is true and a true statement that the discipline of bodhisattvas surpasses the discipline of the non-Buddhists, of childish ordinary beings, of hearers, and of solitary buddhas, then by that truth and true statement, were Mount Meru the king of mountains to be hurled up into the Brahmā realm and be suspended in midair, it would stay suspended there due to that true statement. And why is that? Ānanda, it is because, apart from the discipline of a thus-gone one, the discipline of the bodhisattvas is said to be supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled in comparison to any other form of discipline, whether defiled or undefiled.”