3rd Imperishable, Practice

[Sanskrit text for this chapter is available]

Further, reverend Śāradvatīputra, the bodhisattvas’ practice is imperishable since their intention is imperishable. Why?

[1. Where practice is imperishable (yatra prayogo ’kṣayaḥ):] The intention of generosity is the bodhisattva’s imperishability of practice, while his practice is the appearance that he gives away all he has got;

The intention of moral discipline is the bodhisattva’s imperishability of practice, while his practice is the appearance of taking upon himself moral discipline, training, the qualities of asceticism and penance;

The intention of tolerance is the bodhisattva’s imperishability of practice, while his practice is the appearance of no aggressive thoughts towards any being;

The intention of vigour is the bodhisattva’s imperishability of practice, while his action is the appearance of having all roots of good as the basis;

The intention of meditation is the bodhisattva’s imperishability of practice, while his practice is the appearance of purification of his meditation;

The intention of insight is the bodhisattva’s imperishability of practice, while his practice is the appearance of purification of what he has learned;

[2. The means by which practice is imperishable (yena prayogo ’kṣayaḥ):] The intention of friendliness, compassion, joy and equanimity is the bodhisattva’s imperishability of practice, while his practice is the appearance of bringing benefits and happiness for living beings, of joy and confidence in religion, and of getting rid of aversion and attachment;

[3. Where established practice is imperishable (yatra sthitaḥ prayogo ’kṣayaḥ):] The intention concerning the body is the bodhisattva’s imperishability of practice since it is purifying the threefold vow of bodily deeds; the intention concerning speech is the bodhisattva’s imperishability of practice since it is giving up the four kinds of sin in speech; the intention concerning the mind is the bodhisattva’s imperishability of practice since it is the absence of covetousness, aversion and wrong views;

[4. How practice is imperishable (yathā prayogo ’kṣayaḥ):] The intention concerning what he has heard [sūtras and so on, his learning] is the bodhisattva’s imperishability of practice since he has no teacher’s secrecy concerning religion;

[5. Why practice is imperishable (yasmāt prayogo ’kṣayaḥ):] The intention of no teacher’s secrecy concerning religion is the bodhisattva’s imperishability of practice since it is the practice of [generating] the thought of omniscience; the intention of [generating] the thought of omniscience is the bodhisattva’s imperishability of practice since it is making other living beings adopt the thought of awakening; the intention of making other living beings adopt the thought of awakening is the bodhisattva’s imperishability of practice since it is bringing [living beings] in touch with the roots of good; the intention of practice concerned with the roots of good is the bodhisattva’s imperishability of practice since it is transforming into awakening; the intention to transform into awakening is the bodhisattva’s imperishability of practice since it is attaining all the qualities of a Buddha; the intention of attaining all the qualities of a Buddha is the bodhisattva’s imperishability of practice since it is grasping true religion; grasping true religion is the bodhisattva’s imperishable practice since it is admitting one’s wrongdoings; the intention to admit one’s wrongdoings is the bodhisattva’s imperishability of practice since it is to confess one’s sins; the intention to confess one’s sins is the bodhisattva’s imperishability of practice since it is to rejoice in all merit; the intention to rejoice in all merit is the bodhisattva’s imperishability of practice since it is to collect immeasurable accumulations of merit; the intention to collect immeasurable accumulations of merit is the bodhisattva’s imperishability of practice since it is seeking all Buddhas; the intention to request [teachings from] all Buddhas is the bodhisattva’s imperishability of practice since it is supporting true religion; the intention to support true religion is the bodhisattva’s imperishability of practice since it is the deed of a good man [that is, of a bodhisattva or Buddha, whose action is to make others adopt true religion]; the intention of the deed of a good man is the bodhisattva’s imperishability of practice since it is freeing others from their burden; the intention of freeing others from their burden is the bodhisattva’s imperishability of practice since it is never to take off the strong armour [of vigour (vīrya) ]; the intention never to take off the strong armour [of vigour (vīrya) ] is the bodhisattva’s imperishability of practice since it is carrying out the duties of all beings;

Further, reverend Śāradvatīputra, these four are the bodhisattva’s imperishable practices. What four?

1) The imperishability of practice being the thought of awakening; 2) the imperishability of practice being explanation, the gift of religion; 3) the imperishability of practice to bring beings to maturity; 4) the imperishability of practice to accumulate roots of the good; these are the four imperishable practices.

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in tirelessness in conforming to the qualities of asceticism and penance when living in the wilderness; 2) the imperishability of practice which consists in tirelessness in amassing accumulations of merit and knowledge; 3) the imperishability of practice which consists in tirelessness in the quest for learning; 4) the imperishability of practice which consists in tirelessness in knowing how to transform into awakening; these are the four imperishable practices.

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in understanding numbers [writing, calculation and seals (lipigaṇanāmudrādijñānam) ]; 2) the imperishability of practice which consists in understanding weights [measures of capacity and weights of gold and silver (droṇakarṣāditulanājñānam) ]; 3) the imperishability of practice which consists in understanding examination [of the quality of things like clothes and goods (vastraratnādijñānam) ]; 4) the imperishability of practice which consists in understanding through inspection [of bodily qualities of men, elephants, horses etc. (puruṣahastyaśvādyaṅgamaṇividyādijñānam) ]; these are the four imperishable practices.

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in understanding the cause of impurity; 2) the imperishability of practice which consists in understanding the cause of purity; 3) the imperishability of practice which consists in proclaiming the cause of impurity; 4) the imperishability of practice which consists in proclaiming the qualities and advantages of purity; these are four imperishable practices.

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in investigating the parts of personality [as being like an illusion (māyopama) ]; 2) the imperishability of practice which consists in investigating the spheres of perception [as being like an empty city (śūnyagrāmopama) ]; 3) the imperishability of practice which consists in investigating the fields of perception [as being like snake poison (yathāśiviṣa) ]; 4) the imperishability of practice which consists in investigating dependent origination [all things arise from causes and conditions (hetupratyaya) ]; these are four imperishable practices.

Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in explaining that conditions are impermanent; 2) the imperishability of practice which consists in explaining that conditions are suffering; 3) the imperishability of practice which consists in explaining that all moments of existence are selfless; 4) the imperishability of practice which consist in explaining the enjoyment of peace in extinction; these are four imperishable practices.

In short, reverend Śāradvatīputra, all the bodhisattva’s practices are inclined towards omniscience, directed towards omniscience, and bent upon omniscience. And since omniscience is imperishable [being like open space (ākāśasama) ], therefore all the practices of the bodhisattvas are also imperishable.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable practice.