Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! In what should great bodhisattva beings who seek emancipation in unsurpassed, genuinely perfect enlightenment abide?”

The Blessed One replied to the venerable Su­bhūti, “Great bodhisattva beings who wish to attain emancipation in unsurpassed, genuinely perfect enlightenment should abide in a state of equanimity with respect to all sentient beings. They should cultivate a state of equanimity with respect to all sentient beings, and having established this even-mindedness, they should offer benedictions and greetings to all sentient beings with a benevolent attitude. They should cultivate loving kindness with respect to all sentient beings. They should minimize pride with respect to all sentient beings. They should cultivate the notion that they are teaching all sentient beings. They should offer benedictions and greetings to all sentient beings with sweet and gentle words. They should cultivate an attitude that is free from enmity with respect to all sentient beings. They should cultivate an attitude that is free from harming with respect to all sentient beings. They should cultivate an attitude that regards all sentient beings as their parents, brothers, and sisters. They should cultivate an attitude that regards all sentient beings as their friends, peers, and kinsmen. They should offer benedictions and greetings with an attitude that regards all sentient beings as their parents, brothers, sisters, friends, peers, and kinsmen. They should also abstain from killing living creatures and they should encourage others to adhere to the genuine path by abstaining from killing living creatures. They should always praise abstention from the killing of living creatures. They should praise and rejoice in others who abstain from the killing of living creatures. In the same vein as before, they themselves should abstain from wrong views, and so forth, and they should encourage others also to adhere to the genuine path by abstaining from wrong views. They should praise abstention from wrong views and they should praise and rejoice in others who abstain from wrong views. It is in this way, Su­bhūti, that great bodhisattva beings who seek to attain emancipation in unsurpassed, genuinely perfect enlightenment should maintain these doctrines, and do so without apprehending anything.

“Similarly, they themselves should become absorbed in the first meditative concentration, and they should become absorbed in the [other meditative concentrations], up to and including the fourth meditative concentration. They should also encourage others to acquire the meditative concentrations, up to and including the fourth. They should praise those who have attained the meditative concentrations, up to and including the fourth. They should also praise and rejoice in others who have become absorbed in the meditative concentrations, up to and including the fourth. It is in this way, Su­bhūti, that great bodhisattva beings who seek to abide in unsurpassed, genuinely perfect enlightenment should maintain these doctrines, and do so without apprehending anything.

“Moreover, Su­bhūti, great bodhisattva beings should be absorbed in the attitude of loving kindness, and then they should also praise and rejoice in others who are absorbed in the attitude of loving kindness. Similarly, they themselves should be absorbed in the attitude of compassion, empathetic joy, and equanimity, and they should also praise and rejoice in others who are absorbed in the meditative stabilities, and so forth, associated with the attitudes of compassion, empathetic joy, and equanimity. They themselves should be absorbed in the meditative absorption of the sense field of infinite space, in the meditative absorption of the sense field of infinite consciousness, in the meditative absorption of the sense field of nothing-at-all, and in the meditative absorption of the sense field of neither perception nor non-perception. They should also praise and rejoice in others who are absorbed in the meditative absorptions of the sense fields, up to and including the sense field of neither perception nor non-perception.

“They themselves should perfect the transcendent perfection of generosity. They should encourage others also to acquire the transcendent perfection of generosity. They should praise the transcendent perfection of generosity. They should also praise and rejoice in others who perfect the transcendent perfection of generosity. Similarly, as in the case of the transcendent perfection of generosity, the same goes for the other transcendent perfections, up to and including the transcendent perfection of wisdom.

“Similarly, Su­bhūti, great bodhisattva beings should themselves cultivate the emptiness of internal phenomena. They should also encourage others to acquire the cultivation of the emptiness of internal phenomena. They should praise the cultivation of the emptiness of internal phenomena. They should also praise and rejoice in others who cultivate the emptiness of internal phenomena, and in the same vein as before, the same goes for [all the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.

“Similarly, they themselves should cultivate the four applications of mindfulness, and they should also encourage others to acquire the cultivation of the four applications of mindfulness. They should also praise the cultivation of the applications of mindfulness. They should also praise and rejoice in others who cultivate the four applications of mindfulness, and in the same vein, they themselves should cultivate [all the other causal attributes], up to and including the noble eightfold path. They should also encourage others to acquire the cultivation of the noble eightfold path, [and so forth]. They should also praise and rejoice in others who cultivate the noble eightfold path, [and so forth].

“Similarly, they themselves should be absorbed in the meditative stabilities of emptiness, signlessness, and aspirationlessness. They should also encourage others to acquire the meditative stabilities of emptiness, signlessness, and aspirationlessness. They should praise those meditative stabilities of emptiness, signlessness, and aspirationlessness. They should also praise and rejoice in others who are absorbed in the meditative stabilities of emptiness, signlessness, and aspirationlessness.

“They themselves should be absorbed in the eight aspects of liberation and the nine serial steps of meditative absorption. They should also encourage others to acquire the eight aspects of liberation and the nine serial steps of meditative absorption. They should praise the eight aspects of liberation and the nine serial steps of meditative absorption. They should also praise and rejoice in others who are absorbed in the eight aspects of liberation and the nine serial steps of meditative absorption.

“They themselves should perfect the ten powers of the tathāgatas, the four assurances, the four unhindered discernments, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. They should also encourage others to acquire those [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They should praise those [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They should also praise and rejoice in others who perfect those [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas.

“They themselves should investigate the twelve links of dependent origination in their sequential and reverse modalities. They should also praise and encourage others to investigate the twelve links of dependent origination in their sequential and reverse modalities. They should also praise and rejoice in others who investigate the twelve links of dependent origination in their sequential and reverse modalities. It is in this way, Su­bhūti, that great bodhisattva beings who seek to attain emancipation in unsurpassed, genuinely perfect enlightenment should cultivate these sacred [doctrines], and do so without apprehending anything.

“Moreover, Su­bhūti, great bodhisattva beings should themselves comprehend the noble truth of suffering. They should abandon the noble truth of the origin of suffering. They should actualize the noble truth of the cessation of suffering. They should cultivate the noble truth of the path that leads to the cessation of suffering. They should also encourage others to comprehend suffering, to abandon the origin of suffering, to actualize the cessation of suffering, and to acquire the cultivation of the path [that leads to the cessation of suffering]. They should praise the four noble truths. They should praise and rejoice in others who comprehend the noble truth of suffering, abandon the noble truth of the origin of suffering, actualize the noble truth of the cessation of suffering, and cultivate the noble truth of the path that leads to the cessation of suffering.

“They themselves should also cultivate the understanding through which the fruit of entering the stream is actualized, but through which the finality of existence is not actualized. They should also encourage others to acquire the understanding through which the fruit of entering the stream is actualized. They should praise the actualization of the fruit of entering the stream. They should praise and rejoice in others who cultivate the understanding through which the fruit of entering the stream is actualized. Just as in the case of the fruit of entering the stream, this same refrain should also be applied in the case of the fruit of being tied to one more rebirth and the fruit of no longer being subject to rebirth, up to and including [the fruit] of arhatship.

“They themselves should also cultivate the understanding through which individual enlightenment is actualized, but through which the finality of existence is not actualized. They should also encourage others to acquire the actualization of individual enlightenment. They should praise the actualization of individual enlightenment. They should praise and rejoice in others who cultivate the understanding through which individual enlightenment is actualized.

“They themselves should enter into the maturity of the bodhisattvas. They should also encourage others to acquire the maturity of the bodhisattvas. They should praise the maturity of the bodhisattvas. They should praise and rejoice in others who enter into the maturity of the bodhisattvas. It is in this way, Su­bhūti, that great bodhisattva beings who seek to attain emancipation in unsurpassed, genuinely perfect enlightenment should abide in these sacred [doctrines], and do so without apprehending anything.

“Furthermore, Su­bhūti, great bodhisattva beings should themselves bring sentient beings to maturation. They should also praise and rejoice in others who act in order to bring sentient beings to maturation. They themselves should refine the buddhafields. They should also praise and rejoice in others who act in order to refine the buddhafields. They themselves should cultivate the extrasensory powers of the bodhisattvas, and they should also praise and rejoice in others who act in order to cultivate the extrasensory powers of the bodhisattvas. They themselves should attain omniscience, manifestly perfect enlightenment, and they should also praise and rejoice in others who attain omniscience, manifestly perfect buddhahood. They themselves should abandon involuntary reincarnation through propensities and all afflicted mental states. They should encourage others to relinquish involuntary reincarnation through propensities and all afflicted mental states. They should also praise the relinquishing of involuntary reincarnation through propensities and all afflicted mental states, and they should also praise and rejoice in others who relinquish involuntary reincarnation through propensities and all afflicted mental states. It is in this way, Su­bhūti, that great bodhisattva beings who seek to attain emancipation in unsurpassed, genuinely perfect enlightenment should abide in these sacred [doctrines], and do so without apprehending anything.

“Moreover, Su­bhūti, great bodhisattva beings should themselves acquire an excellent lifespan. They should encourage others to acquire an excellent lifespan. They should also praise an excellent lifespan, and they should also praise and rejoice in others who acquire an excellent lifespan. They themselves should turn the wheel of the sacred doctrine. They should also praise and rejoice in others who turn or will turn the wheel of the sacred doctrine. It is in this way, Su­bhūti, that great bodhisattva beings who seek to attain emancipation in unsurpassed, genuinely perfect enlightenment should abide in these sacred [doctrines], and do so without apprehending anything.

“Su­bhūti, great bodhisattva beings should train accordingly in the transcendent perfection of wisdom, and they should maintain their skill in means. The physical forms of those who train in this manner and abide in this manner will be unobscured. Their feelings will be unobscured. Their perceptions will be unobscured. Their formative predispositions will be unobscured. Their consciousness will be unobscured, and in the same vein, they will be unobscured with regard to the sacred doctrine, and so forth. If you ask why, Su­bhūti, it is because those great bodhisattva beings from the limits of past time have not grasped physical forms, and similarly, they have not grasped feelings, perceptions, formative predispositions, and consciousness. In the same vein, from the limits of past time, they have not grasped [any other attribute or attainment], up to and including omniscience. If you ask why, Su­bhūti, it is because those physical forms that have not been grasped are not physical forms. Similarly, those feelings, perceptions, formative predispositions and consciousness that have not been grasped are not consciousness [and the rest]; and in the same vein, [all other attributes or attainments] that have not been grasped, up to and including omniscience, do not constitute omniscience [and so forth].”

When he explained this status of the bodhisattvas, twelve thousand bodhisattvas accepted that phenomena are non-arising.

“Moreover, Su­bhūti,” he continued, “When great bodhisattva beings who practice the transcendent perfection of generosity see sentient beings who are hungry and thirsty, lacking food, drink, and bedding, they should reflect that, ‘When I have attained manifestly perfect buddhahood in unsurpassed genuinely perfect enlightenment, in this buddhafield, all such faults arising from the miserliness of these sentient beings will not occur and will be non-existent. I will ensure that their resources and possessions resemble those enjoyed by the gods of the Catur­mahā­rāja­kāyika realm, and the gods of the Trayas­triṃśa, Yāma, Tuṣita, Nirmāṇa­rata, and Para­nirmita­vaśa­vartin realms. I will practice the transcendent perfection of generosity by any means until the resources and possessions enjoyed by those sentient beings in this buddhafield resemble those [of the gods].’ Su­bhūti, great bodhisattva beings who practice the transcendent perfection of generosity accordingly will swiftly perfect the transcendent perfection of generosity.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the transcendent perfection of ethical discipline see persons who kill living creatures, and [commit other non-virtuous actions], up to and including the holding of wrong views; who are short-lived, severely afflicted, sallow, feeble, under-resourced, or born into a bad family; or people who are mutilated, or debased in virtue, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the transcendent perfection of ethical discipline by any means until such faults arising from the degenerate morality of sentient beings no longer occur and are non-existent.’ Su­bhūti, great bodhisattva beings who practice the transcendent perfection of ethical discipline accordingly will swiftly perfect the transcendent perfection of ethical discipline.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the transcendent perfection of tolerance see sentient beings acting vindictively toward one another, or those who frequently get angry, whose minds are disturbed, or who harbor ill will for one another, striking out with clods of earth, with clubs and swords, depriving others of their lives, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the transcendent perfection of tolerance by any means until such faults arising from the malice of these sentient beings no longer occur and are non-existent, and until all sentient beings, like the gods of the Ābhāsvara realms, invariably maintain loving kindness, treating others as if they were their own parents and siblings.’ Su­bhūti, when great bodhisattva beings practice the transcendent perfection of tolerance accordingly they will swiftly perfect the transcendent perfection of tolerance.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the transcendent perfection of perseverance see sentient beings who are indolent, who turn away from the higher realms and emancipation from cyclic existence, and who regress from the three vehicles, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the transcendent perfection of perseverance by any means until such faults arising from the indolence of these sentient beings no longer occur and are non-existent, and until all sentient beings indeed begin striving for definitive excellence, dependent on virtuous actions, and attain final nirvāṇa through whichever of the three vehicles is appropriate.’ Su­bhūti, great bodhisattva beings who practice the transcendent perfection of perseverance accordingly will swiftly perfect the transcendent perfection of perseverance.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the transcendent perfection of meditative concentration see sentient beings who are indolent, or who are clouded by the five obscurations, lacking the four meditative concentrations, and lacking the four formless absorptions, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the transcendent perfection of meditative concentration by any means until such faults arising from the five obscurations of these sentient beings no longer occur and are non-existent, and until all sentient beings indeed resort to the eight aspects of liberation and the meditative concentrations.’ Su­bhūti, great bodhisattva beings who practice the transcendent perfection of meditative concentration accordingly will swiftly perfect the transcendent perfection of meditative concentration.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the transcendent perfection of wisdom see sentient beings whose conceptual notions are perverse, who lack genuine views, whether mundane or supramundane, who habitually indulge in non-virtuous actions, and who propound inaction, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the transcendent perfection of wisdom by any means until such faults arising from the delusion of these sentient beings no longer occur and are non-existent, and until all sentient beings indeed possess the three degrees of awareness.’ Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly will swiftly perfect the transcendent perfection of wisdom.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see those sentient beings who possess the three provisions—provisions that are definitely authentic, provisions that are definitely erroneous, and provisions that are of indefinite provenance—they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections by any means until sentient beings resort only to provisions that are definitely authentic, and even the names of the other two provisions—the provisions that are definitely erroneous and the provisions which are of indefinite provenance—are no longer heard.’ Su­bhūti, great bodhisattva beings who practice the six transcendent perfections accordingly will swiftly perfect the six transcendent perfections and approach omniscience.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see those sentient beings who have been born in the hells, or as animals, and those in the worlds under the sway of Yama, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections by any means until even the names of the three inferior realms are no longer heard, not even to mention the possibility that they might arise. I will even refine the buddhafields. I will also bring sentient beings to maturity.’ Su­bhūti, great bodhisattva beings who practice the six transcendent perfections accordingly will swiftly perfect the six transcendent perfections and approach omniscience.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see that this earth is scarred with tree stumps, thorn bushes, ravines, precipices, sewage, and cesspits, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections until such demonic actions of sentient beings do not arise, and even this buddhafield is fashioned of the seven precious things, level like the palms of the hands [in meditation], and replete with diverse young trees, diverse flowers, diverse fruits, diverse birds sweetly chirping, and with an abundance of diverse rivers, wells, waterfalls, pools, ponds, and reservoirs. I will even refine the buddhafields. I will also bring sentient beings to maturity.’ Su­bhūti, great bodhisattva beings who practice the six transcendent perfections accordingly will perfect the six transcendent perfections and also approach omniscience.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see that this great earth is made of clay, covered with stones and sand, and full of dust, gravel, pebbles and boulders, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections by any means until this great earth is fashioned of blue beryl and strewn with sands of gold. I will even refine the buddhafields. I will also bring sentient beings to maturity.’ Su­bhūti, great bodhisattva beings who practice the six transcendent perfections accordingly will perfect the six transcendent perfections and also approach omniscience.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see beings indulging in acquisitiveness and practicing the five negative actions which arise on account of it, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections by any means until even the name of the acquisitiveness of those sentient beings—from their acquisitiveness regarding physical forms to their acquisitivenesss regarding consciousness—is no longer heard. I will even refine the buddhafields. I will also bring sentient beings to maturity.’ Su­bhūti, great bodhisattva beings who practice the six transcendent perfections accordingly will perfect the six transcendent perfections and also approach omniscience.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see the four social classes, namely, the royal class, the priestly class, the mercantile class, and the laboring class, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections by any means until even the names of the four social classes are no longer heard, and, distinct from them, only the term “human being” has currency. I will even refine the buddhafields. I will also bring sentient beings to maturity.’ Su­bhūti, great bodhisattva beings who practice the six transcendent perfections accordingly will perfect the six transcendent perfections and also approach omniscience.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see sentient beings of different colors, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield, I will practice the six transcendent perfections by any means until these sentient beings can no longer be distinguished by their color, and, distinct from them, they acquire a golden hue, beautiful to behold, with a fine and splendid physique, and the finest of complexions. I will even refine the buddhafields. I will also bring sentient beings to maturity.’ Su­bhūti, great bodhisattva beings who practice the six transcendent perfections accordingly will perfect the six transcendent perfections and also approach omniscience.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see [enslaved beings with] feudal masters, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections until the master of sentient beings is none other than the unrivalled king of the sacred doctrine, the tathāgata, arhat, and genuinely perfect buddha. I will even refine the buddhafields. I will also bring sentient beings to maturity.’ Su­bhūti, great bodhisattva beings who practice six transcendent perfections accordingly will perfect the six transcendent perfections and also approach omniscience.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see the different realms of sentient beings, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections by any means until the denizens of the hells, the animals, the worlds of Yama, the worlds of the gods, or the worlds of humankind are non-existent, and, distinct from those, all sentient beings partake of a singular course of action with respect to the four applications of mindfulness and [the other causal attributes], up to and including the noble eightfold path. I will even refine the buddhafields. I will also bring sentient beings to maturity.’ Su­bhūti, great bodhisattva beings who practice the six transcendent perfections accordingly will perfect the six transcendent perfections and also approach omniscience.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see the four modes of birth of which sentient beings partake, namely, oviparous birth, viviparous birth, birth from heat and moisture, and miraculous birth, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections by any means until the three [lower] modes of birth of sentient beings—oviparous birth, viviparous birth, and birth from heat and moisture—are no longer existent, and, distinct from those modes of birth, all sentient beings resort exclusively to miraculous birth. I will even refine the buddhafields. I will also bring sentient beings to maturity.’ Su­bhūti, great bodhisattva beings who practice the six transcendent perfections accordingly will perfect the six transcendent perfections and also approach omniscience.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see sentient beings debased and lacking the five extrasensory powers, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections by any means until all sentient beings are endowed with the five extrasensory powers. I will even refine the buddhafields. I will also bring sentient beings to maturity.’ Su­bhūti, great bodhisattva beings who practice the six transcendent perfections accordingly will perfect the six transcendent perfections and also approach omniscience.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see the excrement and urine of sentient beings, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections until the excrement and urine of sentient beings is totally non-existent, and until all sentient beings indeed partake of the nourishment of delight, as do, for example, the gods of the Ābhāsvara realms. I will even refine the buddhafields. I will also bring sentient beings to maturity.’ Su­bhūti, great bodhisattva beings who practice the six transcendent perfections accordingly will perfect the six transcendent perfections and also approach omniscience.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see sentient beings lacking luminosity, they should reflect, in the same vein as before, [with the words, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections] until luminosity emerges from sentient beings themselves. [I will even refine the buddhafields. I will also bring sentient beings to maturity.’ Su­bhūti, great bodhisattva beings who practice the six transcendent perfections accordingly will perfect the six transcendent perfections and] also approach omniscience.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see among sentient beings the temporal divisions of month, fortnight, season, and year, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections until even the names of the temporal divisions of month, fortnight, season, and year, as employed by sentient beings, are no longer existent. I will even refine the buddhafields. I will also bring sentient beings to maturity,’ and so on, in the same vein as before, down to, ‘[they will] also approach omniscience.’

“Moreover, Su­bhūti, when great bodhisattva beings, who practice the six transcendent perfections see sentient beings lacking an excellent lifespan, they should reflect, in the same vein as before, [‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections until] they possess an inestimable lifespan,’ and so on, in the same vein as before, down to ‘[they will] also approach omniscience.’

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see sentient beings lacking the major marks, they should reflect, in the same vein as before. [‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections until] all sentient beings possess the thirty-two major marks of a superior man,’ and so on, in the same vein as before, down to ‘[they will] also approach omniscience.’

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see sentient beings lacking the roots of virtuous action, they should reflect, in the same vein as before, [‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections until] all sentient beings in this buddhafield possess all the roots of virtuous action and honor the lord buddhas with the roots of their virtuous actions,’ and so on, in the same vein as before, down to ‘they will also approach omniscience.’

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see sentient beings afflicted by disease, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections until the four kinds of disease that afflict sentient beings, namely, wind disorders, bile disorders, phlegm disorders, and combined humoral disorders, no longer arise, and the three kinds of afflicted mental state, namely, desire, hatred, and delusion, also no longer arise. I will even refine the buddhafields. I will also bring sentient beings to maturity,’ and so on, in the same vein as before, down to ‘they will also approach omniscience.’

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see sentient beings correctly embarking on the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the bodhisattvas, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections by any means until even the names of the two [lower] vehicles—the vehicle of the śrāvakas and the vehicle of the pratyekabuddhas—are no longer heard. I will even refine the buddhafields. I will also bring sentient beings to maturity,’ and so on, in the same vein as before, down to ‘they will also approach omniscience.’

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see sentient beings with overweening conceit, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections by any means until even the name of the pride of those sentient beings is no longer heard. I will even refine the buddhafields. I will also bring sentient beings to maturity,’ and so on, in the same vein as before, down to ‘they will also approach omniscience.’

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see sentient beings of finite lifespan and feeble luminosity, who belong to the finite monastic community of śrāvakas who follow the lord buddhas, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections until sentient beings have an inestimable lifespan and an inestimable luminosity, and there is an inestimable monastic community of śrāvakas. I will even refine the buddhafields. I will also bring sentient beings to maturity,’ and so on, in the same vein as before, down to ‘they will also approach omniscience.’

“Moreover, Su­bhūti, when great bodhisattva beings who practice the six transcendent perfections see finite buddhafields, they should reflect, ‘Alas! When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, in this buddhafield I will practice the six transcendent perfections until my buddhafield has become one with as many buddhafields are there are in the world systems of the ten directions, numerous as the sands of the River Ganges. I will even refine the buddhafields. I will also bring sentient beings to maturity.’ Su­bhūti, great bodhisattva beings who practice six transcendent perfections accordingly will swiftly perfect the six transcendent perfections and also approach omniscience.

“Moreover, Su­bhūti, great bodhisattva beings who practice the six transcendent perfections should reflect, ‘Alas! This cyclic existence is long lasting. Alas! This world system is long lasting’. Also, they should reflect, ‘Alas! This cyclic existence is limitless like space. Alas! This world system of sentient beings is limitless like space, and yet, apart from the conventional designations ‘sentient being,’ ‘cyclic existence,’ and ‘liberation,’ there are no sentient beings at all who are trapped within cyclic existence or who attain nirvāṇa. There are no sentient beings at all who attain final liberation.’ Su­bhūti, great bodhisattva beings who practice the six transcendent perfections accordingly will swiftly perfect the six transcendent perfections and also approach omniscience.

“Su­bhūti, when certain great bodhisattva beings, lacking the transcendent perfection of wisdom, make offerings to the three precious jewels, namely, to the Buddha, the sacred doctrine, and the monastic community, over eons as numerous as the sands of the River Ganges, and also when they make donations to other sentient beings, do you think that those great bodhisattva beings would generate many merits on this basis?”

“Reverend Lord! There would be many merits.”

The Blessed One continued, “When anyone enters into union with this profound transcendent perfection of wisdom, as it has been revealed, they will generate many merits, greater than those. If you ask why, it is because this vehicle of the transcendent perfection of wisdom is the vehicle of great bodhisattva beings and it is through this vehicle that they pursue omniscience.

“Su­bhūti, when certain great bodhisattva beings, lacking the transcendent perfection of wisdom, offer donations to those who have entered the stream over eons equal in number to the sands of the River Ganges, and similarly, when they offer donations to those who are tied to one more rebirth, those who are no longer subject to rebirth, those who are arhats, and those who are pratyekabuddhas, do you think that they would generate many merits on this basis?”

“Reverend Lord! There would be many merits. They would be immeasurable, Reverend Su­gata!”

The Blessed One replied, “When anyone enters into union with this profound transcendent perfection of wisdom, as it has been revealed, they will generate many merits, greater than those. If you ask why, Su­bhūti, it is because great bodhisattva beings who practice this transcendent perfection of wisdom transcend the levels of the śrāvakas and the pratyekabuddhas, and after transcending the maturity of the bodhisattvas, they will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment.

“Su­bhūti, when certain great bodhisattva beings, lacking the transcendent perfection of wisdom, over eons equal in number to the sands of the River Ganges, offer their generosity, maintain their ethical discipline, practice tolerance, cultivate perseverance, become absorbed in meditative concentration, and cultivate wisdom, do you think that they would generate many merits on this basis?”

“Reverend Lord! There would be many merits. They would be immeasurable, Reverend Su­gata!”

The Blessed One replied, “When anyone enters into union with this profound transcendent perfection of wisdom, as it has been revealed, for just a few days, and dispenses generosity, maintains ethical discipline, practices tolerance, cultivates perseverance, becomes absorbed in meditative concentration, and cultivates wisdom, they will generate many merits, greater than those. If you ask why, Su­bhūti, it is because the [great bodhisattva beings] who act accordingly are engaged in perfection.

“Su­bhūti, when certain great bodhisattva beings, lacking the transcendent perfection of wisdom, over eons equal in number to the sands of the River Ganges, offer their gifts of the sacred doctrine to all sentient beings, do you think that they would generate many merits on this basis?”

“Reverend Lord! There would be many merits. They would be immeasurable, Reverend Su­gata!”

The Blessed One replied, “When anyone abides in this profound transcendent perfection of wisdom, as it has been revealed, and offers the gift of the sacred doctrine for only one day, they will generate many merits, greater than those. If you ask why, Su­bhūti, it is because great bodhisattva beings who lack the transcendent perfection of wisdom also lack omniscience, and great bodhisattva beings who do not lack the transcendent perfection of wisdom also do not lack omniscience.

“So it is, Su­bhūti, that great bodhisattva beings who wish to attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment should not lack the transcendent perfection of wisdom.

“Su­bhūti, when certain great bodhisattva beings, lacking the transcendent perfection of wisdom, over eons equal in number to the sands of the River Ganges, enter into union with the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, and the three gateways to liberation, do you think that they would generate many merits on this basis?”

“Reverend Lord! There would be many merits. They would be immeasurable, Reverend Su­gata!”

The Blessed One replied, “When anyone abides in this profound transcendent perfection of wisdom, and enters into [those causal attributes], from the four applications of mindfulness up to and including the three gateways to liberation, [for only a single day], they will generate many merits, greater than those. If you ask why, Su­bhūti, it is because they will lack certain circumstances and lack certain opportunities—that is to say, there are no circumstances in which great bodhisattva beings who do not lack the transcendent perfection of wisdom will turn away from omniscience. As for those who are prone to such circumstances and opportunities, this concerns the circumstances in which great bodhisattva beings, lacking the transcendent perfection of wisdom, might turn away from omniscience. So it is, Su­bhūti, that great bodhisattva beings should never lack the transcendent perfection of wisdom.

“Su­bhūti, when certain great bodhisattva beings, lacking the transcendent perfection of wisdom, over eons equal in number to the sands of the River Ganges, offer their worldly gifts and their gifts of the sacred doctrine, and then, through non-analytical attention, dedicate their merits toward unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, do you think that they would generate many merits on this basis?”

“Reverend Lord! There would be many merits. They would be immeasurable, Reverend Su­gata!”

The Blessed One replied, “When anyone abides in this profound transcendent perfection of wisdom, and even for a single day offers gifts of the sacred doctrine and worldly gifts, and through non-analytical attention dedicates these merits toward unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, that one will generate many merits, greater than those. If you ask why, Su­bhūti, it is because dedication [in this context‌] denotes this dedication of the transcendent perfection of wisdom. Su­bhūti, that [bodhisattva] should realize that there is no dedication of merit lacking the dedication of the transcendent perfection of wisdom. If you ask why, Su­bhūti, it is because the transcendent perfection of wisdom is the precursor of all aspects of enlightenment. So it is, Su­bhūti, that great bodhisattva beings should never lack the transcendent perfection of wisdom. They should be skilled in dedicating the transcendent perfection of wisdom.

“Su­bhūti, when certain great bodhisattva beings, lacking the transcendent perfection of wisdom, over eons equal in number to the sands of the River Ganges, rejoice in all the roots of virtuous actions of the lord buddhas of the past, future, and present, along with their monastic community of śrāvakas, and dedicate their merits toward unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, do you think that they would generate many merits on this basis?”

“Reverend Lord! There would be many such merits. They would be immeasurable, Reverend Su­gata!”

The Blessed One replied, “When anyone abides in this profound transcendent perfection of wisdom, as it has been revealed, and even for a single day rejoices in all these roots of virtuous actions, and then dedicates the merits toward unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, that one will generate many merits, greater than those. If you ask why, Su­bhūti, it is because the transcendent perfection of wisdom precedes all dedications of merit. So it is, Su­bhūti, that great bodhisattva beings should be skilled in dedicating the transcendent perfection of wisdom.”