“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words. What are the four?

“(1) Since bodhisattvas pursue the Dharma, they pursue the twelve branches of the scriptures. These are the discourses, hymns and praises, prophecies, verses, aphorisms, narratives, former events, former births, extensive teachings, marvels, biographies, and profound doctrines. Upon receiving these teachings, bodhisattvas read them, recite them, and properly recollect them. After that, they practice these teachings in accordance with the way they are taught. Pūrṇa, if bodhisattvas possess this first quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words.

“Furthermore, Pūrṇa, (2) bodhisattvas do not dwell on any phenomenon, so there will be nothing for them to fixate upon, even while resting in concentration or absorption. Free from fixation, they will attain the wisdom that does not dwell on any phenomenon, thereby reaching unimpeded wisdom vision with respect to phenomena. Why is it so? Because, Pūrṇa, these bodhisattvas are free from desire and from any other form of impediment. If bodhisattvas possess this second quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words.

“Furthermore, Pūrṇa, (3) bodhisattvas recollect the Buddha in terms of the causes and conditions of pursuing the Dharma, and they recollect the Buddha’s teachings as well. When bodhisattvas thus recollect the Buddha in terms of the causes and conditions of pursuing the Dharma, and they recollect the Buddha’s teachings as well, they do not perceive any phenomenon to which they could be attached. Because they are free from attachment, their minds do not cling to any phenomenon. Hence, because they are free of clinging to any phenomenon, they will be able to answer questions without any hindrances. If bodhisattvas possess this third quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words.

“Furthermore, Pūrṇa, (4) bodhisattvas who have perfected the attitude of love free of apprehending will not be hindered in their actions, since love free of apprehending does not hold on to anything. Why is it so? Because, Pūrṇa, dwelling on marks generates attachment, anger, and ignorance. Dwelling on the marks of entities, the marks of material substances, the marks of the aggregates, the marks of the sense sources, the marks of the elements, the marks of the Dharma, or the marks of the non-Dharma also generates attachment, anger, and ignorance. Therefore, Pūrṇa, all those views that involve clinging to marks are known as wrong views. Bodhisattvas cultivate love in order to be at peace from all those marks. They think, ‘Since sentient beings and marks will perish, entities will also perish. Since entities will perish, views will also perish.’ In this way, bodhisattvas then cultivate love as everything perishes. This love is known as love free of apprehending. This love free of apprehending is known as love of the Dharma. This love of the Dharma is known as love of the Buddha. Pūrṇa, what is the love of the Buddha? The absence of formation and disintegration is what is implied by the words love of the Buddha. Furthermore, Pūrṇa, the complete realization of all phenomena as they really are is also what is meant by the words love of the Buddha.”

“Blessed One,” asked Pūrṇa, “what is meant by the complete realization of all phenomena as they really are?”

“Pūrṇa,” replied the Blessed One, “this complete realization does not involve conceptualization such as, ‘this is the Dharma’ or ‘this is not the Dharma.’ Why is that so? Because, Pūrṇa, if someone says, ‘the Dharma exists,’ that would be non-Dharma, and if that person says ‘the Dharma is nonexistent,’ the non-Dharma would not exist either. Therefore, this realization is free from conceptual constructs. This absence of conceptual constructs is called nirvāṇa. Once you have investigated in that way, do you find that it is something very far away, or instead something very close?”

“It is neither far nor close,” answered Pūrṇa. “Why is it so? Blessed One, because it has no sides, it does not abide anywhere, and it has no inside or outside.”

“Pūrṇa,” said the Blessed One, “that is how you should regard phenomena.”

“Blessed One,” asked Pūrṇa, “what kind of phenomenon should I regard in that way?”

“Pūrṇa, it is said that the thus-gone ones do not apprehend, create, or manifest those phenomena that immature ordinary beings so strongly cling to. So not conceptualizing such phenomena is called assessing them. Pūrṇa, since such assessments of phenomena are free from differentiation, I will now explain to you the sublime, supreme Dharma of disengagement, which subsumes the path to buddhahood.

“Pūrṇa, in the future, if those who cling to worldly gains hear this discourse, they will not be motivated to listen to its teachings or to adopt it. Pūrṇa, when I say, ‘I am awakened,’ you understand these words only partially, from the mere perspective of words and concepts, but you are unable to grasp their actual meaning. This meaning is extremely profound; it cannot be expressed by words. Instead, it is known only by the wise ones themselves.” At that moment, the Blessed One uttered these verses:

“Those who do not understand this point Will be troubled about the Buddha and the Dharma. Those who know this point Will be instructed by the buddhas.

“Those who conceive of the Buddha as the teacher Pursue nirvāṇa. Avoiding quarrels and fights, They think only about the authentic Dharma.

“Phenomena are unborn And unceasing. The absence of birth and cessation Is the true characteristic of phenomena.

“Unborn phenomena Are beyond actions and manifestations. They transcend distinctions such as ‘It is,’ ‘it is not,’ ‘it is different,’ and ‘it is the same.’

“This is nirvāṇa. In it, there is nothing that ceases. The expressions close and far Are both empty.

“Someone who realizes emptiness Understands nirvāṇa. Someone who understands nirvāṇa Is known to be my disciple.

“Pūrṇa, if bodhisattvas possess this fourth quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words.” At that moment, the Blessed One uttered these verses:

“Those who constantly wish to pursue erudition Will be praised by the buddhas. Realizing the true, definitive meaning, Their knowledge will become oceanic.

“Even if others were to praise these beings For a trillion eons, this task would never come to an end— They could not complete the expression Of the meaning of a phrase or even of a single letter of that praise.

“Therefore, one should pursue the authentic Dharma And then contemplate it genuinely. One should not hold on to the characteristics of phenomena, Nor cling to the praises of the buddhas.

“One should instead recollect the thus-gone ones As well as the authentic Dharma, And search for guidance With a mind free from attachment and conflict.

“Toward sentient beings One should always cultivate love, But without clinging to a sentient being, Bring peace from all phenomena.

“If you practice the Dharma, just as did The bodhisattvas of great renown, You will swiftly attain perfect recall, And from that will grow erudition.

“Just as the essential nature of space Does not increase or decrease, The true nature of phenomena Is beyond increase and decrease.

“Even if, through the powers of insight, I were to explain the Dharma For countless eons, No one could say that it was fully explained.

“Imagine that all sentient beings Obtained a human body, Went forth as monks, And became as erudite as Ānanda;

“Even if the bodhisattvas Who have the attainment of perfect recall Explained the Dharma to them for ten million eons, Their wisdom would not be exhausted.

“The wisdom of the buddhas is incomparable: It is limitless, like space. Just like space, this wisdom Transcends origination.

“The nāgas cause great rainfalls Without drawing any water. Although they do not dwell in that water, The rainfall is endless.

“Similarly, when bodhisattvas Have the attainment of perfect recall, Although they do not dwell on the teachings, Through that circumstance what they teach is inexhaustible.

“Therefore, one should pursue erudition And then contemplate thoroughly. When one focuses on the Dharma and recollects the Buddha, Erudition is born from that.

“The bodhisattvas’ love pervades all beings. It pacifies the marks of sentient beings, And also the marks of phenomena; Erudition is born from that.”