Venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed One, compared to the attainments of the bodhisattvas, those of the hearers are more exalted. Blessed One, that is because the hearers have nine gradual attainments whereas the bodhisattvas only rest in eight attainments. In this way the hearers have one more absorption, and so, compared to the bodhisattvas, the hearers are superior in terms of their attainments.”
EN
When he had said this, the Blessed One replied to Pūrṇa Maitrāyaṇīputra, “Pūrṇa, the bodhisattvas also have the attainment of the state of cessation. Pūrṇa, although bodhisattvas certainly master the attainment of the state of cessation, they do not enter that attainment. And why? Because the thus-gone, worthy, perfect Buddha does not grant his permission, fearing that they would fall into the levels of the hearers or the solitary buddhas. Pūrṇa, let me provide you some analogies for this, since some dull-witted people may better understand this point by means of an analogy.
EN
“Pūrṇa, as an analogy, a universal monarch is greater than the many petty rulers in the outlying districts. Although the universal monarch does not travel to those places himself and even though he does not live there, he reigns in those countries and the people of those areas abide by his command. In this way the universal monarch is in control of his realm. Pūrṇa, likewise, bodhisattva great beings do not enter the attainment in which perceptions and feelings have ceased and yet they have full control over that attainment. It is only when bodhisattvas take their place at the seat of awakening that the time is right for them to rest in that absorption. And why? Because otherwise they fear abiding in the state of a hearer, or remaining at the level of a hearer, or becoming like a hearer.
EN
“Pūrṇa, as another analogy, when a king, who has been crowned within the royal family, visits a market and expresses the wish to have a drink of wine, a skilled chamberlain will tell him, ‘Your Majesty, this is not a suitable time to drink. It is not the proper occasion. Instead, Your Majesty, you should enjoy your drink when you visit the royal harem.’ Now, Pūrṇa, tell me, does the king not have any wine to drink?”
EN
Pūrṇa said, “Yes, Blessed One, he does.”
EN
The Blessed One said, “The king certainly does have wine that he could drink, but the chamberlain does not give him any. And why? Because, as the ruler of many hundreds of cities as well as many regions with several hundreds of thousands of people, it would not be proper for him to drink wine in the middle of a marketplace. Pūrṇa, likewise, with the consciousness that bodhisattva great beings possess, they certainly do have the capacity to rest in the attainment of the cessation of perceptions and feelings, yet the blessed buddhas do not grant them permission. And why? Because for the time being this is not the proper context or occasion to rest in the attainment of the cessation of perceptions and feelings. Pūrṇa, the bodhisattva great beings eventually will rest in the attainment of the cessation of perceptions and feelings, when they have abandoned all perceptions and all conceptuality and thus actualize the sphere of immortality. However, that time and occasion will come in the future at the time and occasion when they sit at the seat of awakening. Because they then transcend all perceptions, they accomplish the attainment of the cessation of perceptions and feelings. As they thus awaken to unsurpassed and perfect buddhahood, they turn the wheel of Dharma with its twelve features.”
EN
When the Blessed One had spoken thus, Venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed One, bodhisattva great beings have the strength and power to actualize the exhaustion of defilements, yet they do not actualize that state. It is amazing that they have such forbearance! Blessed One, this is so that they can act altruistically to benefit others for a long time.”
EN
The Blessed One said, “Pūrṇa, that is correct. That is how it is. When bodhisattva great beings perceive the implications of doing so, they will not rest in these gradual states of attainment. Why is that? Because, Pūrṇa, the skill of bodhisattva great beings entails mastering these attainments without resting in them. Whether one is a bodhisattva who has newly entered this vehicle, or a bodhisattva who has become nonregressing, it is by practicing the perfection of concentration in this manner that one is known as a bodhisattva.”
EN
Venerable Śāradvatīputra asked the Blessed One, “Blessed One, how do bodhisattva great beings practice the perfection of concentration? How do they rest in equipoise in concentration?”
EN
The Blessed One said, “Śāradvatīputra, when bodhisattvas are free of desire and unwholesome wrongdoing, possess conceptual and discursive thought, and enjoy the happiness that arises from such freedom, then they can accomplish and rest in the first concentration. In the same way they accomplish and rest in the second, third, and fourth concentrations. Thus they also accomplish and rest in the attainments of the field of limitless space, the field of limitless consciousness, the field of nothing whatsoever, and the field of neither perception nor non-perception. Thus, they rest in the concentrations and attainments related to the form and formless realms. However, once they have become acquainted with and reveled in these states, they once again turn their attention to the desire realm. Why is that? Due to fear of taking birth among the gods of the form or formless realms. By resting in the concentrations of the form or formless realms, one may take rebirth there, and therefore one should be on guard to prevent that by turning away from such rebirths. Thus, skillful bodhisattvas should tell themselves, ‘If I am born among the gods of the form or formless realms, many thousands of beings will be displeased and I risk becoming far removed from any vision of, or meeting with, the Buddha. I will be born as a senseless being in a place of senseless beings.’ Thinking in this way allows the bodhisattvas skillfully to attain the attainments of the form and formless realms and become familiar with them, while, also due to their skillful means, once again taking rebirth in the desire realm.
EN
“Śāradvatīputra, suppose a man wishes to sleep with one of the king’s consorts. He may then ponder, ‘How can I sleep with the chief royal consort without the king and his assistants finding out? And how can I safely slip away afterward?’ Being a skilled person, he will then search for a medicinal remedy that temporarily removes his male organ. Having found such a remedy, he can then approach the king without a male organ and say, ‘Your Majesty, please listen to me! I have no male organ and because of this unfortunate situation I request the position of guarding Your Majesty’s royal harem.’ Having verified this, the king may then assign the man to his harem. Once in the harem, the man can then apply another remedy that makes his male organ reappear, thus enabling him to sleep with the chief royal consort for one, two, or even three months straight. However, at that point the man might begin to worry, thinking, ‘If the king finds out about this, he will surely have me killed! So, I must find a way to escape surely and safely from this royal palace.’ He will then address the king once more, saying, ‘Your Majesty, please listen to me! My male organ has suddenly reappeared and so it is no longer fitting that I remain in Your Majesty’s royal harem.’ The king will then think to himself, ‘Oh, this is certainly a virtuous man! Since he arrived here, he has lived in my harem in such an honorable manner!’ The king will then reward the man with fine clothing and gifts before finally letting him go. Due to his skillfulness and knowledge of medicinal remedies, at first he was able to infiltrate the royal harem and later, again because of medicinal remedies and his skills, he managed to get out without any suffering any harm.
EN
“Śāradvatīputra, likewise, skillful bodhisattva great beings attain and rest in the first concentration as well as the second, third, and fourth concentrations. They also attain and rest in the attainments of the field of limitless space, the field of limitless consciousness, the field of nothing whatsoever, and the field of neither perception nor non-perception. Once they have gained familiarity with these states, they skillfully descend to the desire realm once again. As they focus on the desire realm, they are able to constantly behold and serve the Buddha. They also avoid manifesting the limit of reality. Why is that? Because in this way they do not abandon the state of omniscience, nor do they abandon any sentient being. Therefore, Śāradvatīputra, skillful bodhisattva great beings are those who practice the perfection of concentration, avoid manifesting the limit of reality, and do not fall into the attainment of the state of cessation.”
EN
When the Blessed One had spoken thus, Venerable Śāradvatīputra, Venerable Pūrṇa Maitrāyaṇīputra, the great hearers, and the world, including its gods, humans, asuras, and gandharvas, rejoiced and praised what the Blessed One had said.
EN
This was translated, edited, and finalized by the Indian preceptor Jinamitra, together with the translator-editor, Bandé Yeshé Dé, and others.
Venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed One, compared to the attainments of the bodhisattvas, those of the hearers are more exalted. Blessed One, that is because the hearers have nine gradual attainments whereas the bodhisattvas only rest in eight attainments. In this way the hearers have one more absorption, and so, compared to the bodhisattvas, the hearers are superior in terms of their attainments.”
EN
When he had said this, the Blessed One replied to Pūrṇa Maitrāyaṇīputra, “Pūrṇa, the bodhisattvas also have the attainment of the state of cessation. Pūrṇa, although bodhisattvas certainly master the attainment of the state of cessation, they do not enter that attainment. And why? Because the thus-gone, worthy, perfect Buddha does not grant his permission, fearing that they would fall into the levels of the hearers or the solitary buddhas. Pūrṇa, let me provide you some analogies for this, since some dull-witted people may better understand this point by means of an analogy.
EN
“Pūrṇa, as an analogy, a universal monarch is greater than the many petty rulers in the outlying districts. Although the universal monarch does not travel to those places himself and even though he does not live there, he reigns in those countries and the people of those areas abide by his command. In this way the universal monarch is in control of his realm. Pūrṇa, likewise, bodhisattva great beings do not enter the attainment in which perceptions and feelings have ceased and yet they have full control over that attainment. It is only when bodhisattvas take their place at the seat of awakening that the time is right for them to rest in that absorption. And why? Because otherwise they fear abiding in the state of a hearer, or remaining at the level of a hearer, or becoming like a hearer.
EN
“Pūrṇa, as another analogy, when a king, who has been crowned within the royal family, visits a market and expresses the wish to have a drink of wine, a skilled chamberlain will tell him, ‘Your Majesty, this is not a suitable time to drink. It is not the proper occasion. Instead, Your Majesty, you should enjoy your drink when you visit the royal harem.’ Now, Pūrṇa, tell me, does the king not have any wine to drink?”
EN
Pūrṇa said, “Yes, Blessed One, he does.”
EN
The Blessed One said, “The king certainly does have wine that he could drink, but the chamberlain does not give him any. And why? Because, as the ruler of many hundreds of cities as well as many regions with several hundreds of thousands of people, it would not be proper for him to drink wine in the middle of a marketplace. Pūrṇa, likewise, with the consciousness that bodhisattva great beings possess, they certainly do have the capacity to rest in the attainment of the cessation of perceptions and feelings, yet the blessed buddhas do not grant them permission. And why? Because for the time being this is not the proper context or occasion to rest in the attainment of the cessation of perceptions and feelings. Pūrṇa, the bodhisattva great beings eventually will rest in the attainment of the cessation of perceptions and feelings, when they have abandoned all perceptions and all conceptuality and thus actualize the sphere of immortality. However, that time and occasion will come in the future at the time and occasion when they sit at the seat of awakening. Because they then transcend all perceptions, they accomplish the attainment of the cessation of perceptions and feelings. As they thus awaken to unsurpassed and perfect buddhahood, they turn the wheel of Dharma with its twelve features.”
EN
When the Blessed One had spoken thus, Venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed One, bodhisattva great beings have the strength and power to actualize the exhaustion of defilements, yet they do not actualize that state. It is amazing that they have such forbearance! Blessed One, this is so that they can act altruistically to benefit others for a long time.”
EN
The Blessed One said, “Pūrṇa, that is correct. That is how it is. When bodhisattva great beings perceive the implications of doing so, they will not rest in these gradual states of attainment. Why is that? Because, Pūrṇa, the skill of bodhisattva great beings entails mastering these attainments without resting in them. Whether one is a bodhisattva who has newly entered this vehicle, or a bodhisattva who has become nonregressing, it is by practicing the perfection of concentration in this manner that one is known as a bodhisattva.”
EN
Venerable Śāradvatīputra asked the Blessed One, “Blessed One, how do bodhisattva great beings practice the perfection of concentration? How do they rest in equipoise in concentration?”
EN
The Blessed One said, “Śāradvatīputra, when bodhisattvas are free of desire and unwholesome wrongdoing, possess conceptual and discursive thought, and enjoy the happiness that arises from such freedom, then they can accomplish and rest in the first concentration. In the same way they accomplish and rest in the second, third, and fourth concentrations. Thus they also accomplish and rest in the attainments of the field of limitless space, the field of limitless consciousness, the field of nothing whatsoever, and the field of neither perception nor non-perception. Thus, they rest in the concentrations and attainments related to the form and formless realms. However, once they have become acquainted with and reveled in these states, they once again turn their attention to the desire realm. Why is that? Due to fear of taking birth among the gods of the form or formless realms. By resting in the concentrations of the form or formless realms, one may take rebirth there, and therefore one should be on guard to prevent that by turning away from such rebirths. Thus, skillful bodhisattvas should tell themselves, ‘If I am born among the gods of the form or formless realms, many thousands of beings will be displeased and I risk becoming far removed from any vision of, or meeting with, the Buddha. I will be born as a senseless being in a place of senseless beings.’ Thinking in this way allows the bodhisattvas skillfully to attain the attainments of the form and formless realms and become familiar with them, while, also due to their skillful means, once again taking rebirth in the desire realm.
EN
“Śāradvatīputra, suppose a man wishes to sleep with one of the king’s consorts. He may then ponder, ‘How can I sleep with the chief royal consort without the king and his assistants finding out? And how can I safely slip away afterward?’ Being a skilled person, he will then search for a medicinal remedy that temporarily removes his male organ. Having found such a remedy, he can then approach the king without a male organ and say, ‘Your Majesty, please listen to me! I have no male organ and because of this unfortunate situation I request the position of guarding Your Majesty’s royal harem.’ Having verified this, the king may then assign the man to his harem. Once in the harem, the man can then apply another remedy that makes his male organ reappear, thus enabling him to sleep with the chief royal consort for one, two, or even three months straight. However, at that point the man might begin to worry, thinking, ‘If the king finds out about this, he will surely have me killed! So, I must find a way to escape surely and safely from this royal palace.’ He will then address the king once more, saying, ‘Your Majesty, please listen to me! My male organ has suddenly reappeared and so it is no longer fitting that I remain in Your Majesty’s royal harem.’ The king will then think to himself, ‘Oh, this is certainly a virtuous man! Since he arrived here, he has lived in my harem in such an honorable manner!’ The king will then reward the man with fine clothing and gifts before finally letting him go. Due to his skillfulness and knowledge of medicinal remedies, at first he was able to infiltrate the royal harem and later, again because of medicinal remedies and his skills, he managed to get out without any suffering any harm.
EN
“Śāradvatīputra, likewise, skillful bodhisattva great beings attain and rest in the first concentration as well as the second, third, and fourth concentrations. They also attain and rest in the attainments of the field of limitless space, the field of limitless consciousness, the field of nothing whatsoever, and the field of neither perception nor non-perception. Once they have gained familiarity with these states, they skillfully descend to the desire realm once again. As they focus on the desire realm, they are able to constantly behold and serve the Buddha. They also avoid manifesting the limit of reality. Why is that? Because in this way they do not abandon the state of omniscience, nor do they abandon any sentient being. Therefore, Śāradvatīputra, skillful bodhisattva great beings are those who practice the perfection of concentration, avoid manifesting the limit of reality, and do not fall into the attainment of the state of cessation.”
EN
When the Blessed One had spoken thus, Venerable Śāradvatīputra, Venerable Pūrṇa Maitrāyaṇīputra, the great hearers, and the world, including its gods, humans, asuras, and gandharvas, rejoiced and praised what the Blessed One had said.
EN
This was translated, edited, and finalized by the Indian preceptor Jinamitra, together with the translator-editor, Bandé Yeshé Dé, and others.
Sutraya