THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 325
Chapter 48: THE BODHISATTVA’S ABIDING (2)
O Subhūti, if a Great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, he should himself cultivate the dharma of non-forgetfulness; he should also encourage others to cultivate the dharma of non-forgetfulness; he should constantly and properly proclaim the dharma of cultivating non-forgetfulness; he should rejoice in and praise those who cultivate the dharma of non-forgetfulness. He should himself cultivate the nature of always giving up; he should also encourage others to cultivate the nature of always giving up; he should constantly and properly proclaim the dharma of cultivating the nature of always giving up; he should rejoice in and praise those who cultivate the nature of always giving up.
O Subhūti, if a Great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, he should himself receive and maintain perfect longevity; he should also encourage others to receive and maintain perfect longevity; he should constantly and properly proclaim the dharma of receiving and maintaining perfect longevity; he should rejoice in and praise those who receive and maintain perfect longevity.
O Subhūti, if a Great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, he should himself turn the Dharma wheel; he should also encourage others to turn the Dharma wheel; he should constantly and properly proclaim the dharma of turning the Dharma wheel; he should rejoice in and praise those who turn the Dharma wheel.
O Subhūti, if a Great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, he should himself protect and uphold [the Dharma] so that the true Dharma remains; he should also encourage others to protect and uphold [the Dharma] so that the true Dharma remains; he should constantly and properly proclaim the dharma of protecting and upholding [the Dharma] so that the true Dharma remains; he should rejoice in and praise those who protect and uphold [the Dharma] so that the true Dharma remains.
O Subhūti, a Great Bodhisattva should learn such skillful means of the profound Prajñāpāramitā; if he learns in this way, then he is capable of abiding in the dharma of abiding. If he learns in this way and abides in this way, then he is unobstructed with regard to form; unobstructed with regard to feeling, perception, formations, and consciousness; unobstructed with regard to the eye-base, and unobstructed with regard to the ear, nose, tongue, body, and mind bases; unobstructed with regard to the form-base, and unobstructed with regard to sound, smell, taste, touch, and dharma bases; unobstructed with regard to the eye-element, and unobstructed with regard to the ear, nose, tongue, body, and mind elements; unobstructed with regard to the form-element, and unobstructed with regard to sound, smell, taste, touch, and dharma elements; unobstructed with regard to the eye-consciousness element, and unobstructed with regard to the ear, nose, tongue, body, and mind consciousness elements; unobstructed with regard to eye-contact, and unobstructed with regard to ear, nose, tongue, body, and mind contact; unobstructed with regard to feelings arising conditioned by eye-contact, and unobstructed with regard to feelings arising conditioned by ear, nose, tongue, body, and mind contact; unobstructed with regard to the earth element, and unobstructed with regard to the water, fire, wind, space, and consciousness elements; unobstructed with regard to ignorance, and unobstructed with regard to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress; unobstructed with regard to abstaining from taking life, and unobstructed with regard to abstaining from taking what is not given, sexual misconduct, wrong conduct, false speech, harsh speech, divisive speech, and frivolous speech, covetousness, anger, and wrong views; unobstructed with regard to the four meditative absorptions, and unobstructed with regard to the four immeasurables and the four formless concentrations; unobstructed with regard to the perfection of giving, and unobstructed with regard to the perfections of morality, patience, diligence, meditation, and wisdom; unobstructed with regard to internal emptiness, and unobstructed with regard to external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of no nature, emptiness of self-nature, and emptiness of the non-nature of self-nature; unobstructed with regard to suchness, and unobstructed with regard to the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; unobstructed with regard to the four foundations of mindfulness, and unobstructed with regard to the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path; unobstructed with regard to the noble truth of suffering, and unobstructed with regard to the noble truths of origin, cessation, and path; unobstructed with regard to the liberation door of emptiness, and unobstructed with regard to the liberation doors of signlessness and wishlessness; unobstructed with regard to the first stage of Extreme Joy, and unobstructed with regard to the stages of Stainlessness, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud; unobstructed with regard to the five kinds of eyes, and unobstructed with regard to the six supernatural powers; unobstructed with regard to the samādhi doors, and unobstructed with regard to the dhāraṇī doors; unobstructed with regard to the ten powers of the Buddha, and unobstructed with regard to the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique Buddha qualities; unobstructed with regard to contemplating the twelve links of dependent origination in forward and reverse order, and unobstructed with regard to knowing suffering, abandoning its origin, realizing cessation, and cultivating the path; unobstructed with regard to the fruit of Stream Entry, and unobstructed with regard to the fruits of Once Returner, Non-Returner, and Arhat; unobstructed with regard to the state of Pratyekabuddha; unobstructed with regard to the Bodhisattva stage of entering the right nature free from birth; unobstructed with regard to adorning and purifying Buddha-fields; unobstructed with regard to bringing about the complete accomplishment of sentient beings; unobstructed with regard to the arising of Bodhisattva supernatural powers; unobstructed with regard to all-knowing wisdom, and unobstructed with regard to path-knowing wisdom and all-aspect wisdom; unobstructed with regard to the continuation of afflictive habitual tendencies, and unobstructed with regard to the dharma of non-forgetfulness; unobstructed with regard to the nature of always giving up, and unobstructed with regard to perfect longevity; unobstructed with regard to turning the Dharma wheel; unobstructed with regard to the continuation of the true Dharma. Why is this so?
O Subhūti, because that Great Bodhisattva, from beginningless time until now, has not appropriated form, has not appropriated feeling, perception, formations, or consciousness; has not appropriated the eye-base, has not appropriated the ear, nose, tongue, body, or mind bases; has not appropriated the form-base, has not appropriated sound, smell, taste, touch, or dharma bases; has not appropriated the eye-element, has not appropriated the ear, nose, tongue, body, or mind elements; has not appropriated the form-element, has not appropriated sound, smell, taste, touch, or dharma elements; has not appropriated the eye-consciousness element, has not appropriated the ear, nose, tongue, body, or mind consciousness elements; has not appropriated eye-contact, has not appropriated ear, nose, tongue, body, or mind contact; has not appropriated feelings arising conditioned by eye-contact, has not appropriated feelings arising conditioned by ear, nose, tongue, body, or mind contact; has not appropriated the earth element, has not appropriated the water, fire, wind, space, or consciousness elements; has not appropriated ignorance, has not appropriated formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress; has not appropriated abstaining from taking life, has not appropriated abstaining from taking what is not given, sexual misconduct, wrong conduct, false speech, harsh speech, divisive speech, frivolous speech, covetousness, anger, and wrong views; has not appropriated the four meditative absorptions, has not appropriated the four immeasurables and the four formless concentrations; has not appropriated the perfection of giving, has not appropriated morality, patience, diligence, meditation, and wisdom; has not appropriated internal emptiness, has not appropriated external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of no nature, emptiness of self-nature, and emptiness of the non-nature of self-nature; has not appropriated suchness, has not appropriated the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; has not appropriated the four foundations of mindfulness, has not appropriated the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path; has not appropriated the noble truth of suffering, has not appropriated the noble truths of origin, cessation, and path; has not appropriated the liberation door of emptiness, has not appropriated the liberation doors of signlessness and wishlessness; has not appropriated the stage of Extreme Joy, has not appropriated the stages of Stainlessness, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud; has not appropriated the five kinds of eyes, has not appropriated the six supernatural powers; has not appropriated the samādhi doors, has not appropriated the dhāraṇī doors; has not appropriated the ten powers of the Buddha, has not appropriated the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique Buddha qualities; has not appropriated contemplating the twelve links of dependent origination in forward and reverse order, has not appropriated knowing suffering, abandoning its origin, realizing cessation, and cultivating the path; has not appropriated the fruit of Stream Entry, has not appropriated the fruits of Once Returner, Non-Returner, and Arhat; has not appropriated the fruit of Pratyekabuddha; has not appropriated the Bodhisattva stage of entering the right nature free from birth; has not appropriated adorning and purifying Buddha-fields; has not appropriated bringing about the complete accomplishment of sentient beings; has not appropriated the arising of Bodhisattva supernatural powers; has not appropriated all-knowing wisdom, has not appropriated path-knowing wisdom and all-aspect wisdom; has not appropriated the continuation of afflictive habitual tendencies, has not appropriated the dharma of non-forgetfulness; has not appropriated the nature of always giving up, has not appropriated perfect longevity; has not appropriated turning the Dharma wheel; has not appropriated the unobstructed continuation of the true Dharma. Why is this so?
O Subhūti, form cannot be appropriated. If form cannot be appropriated, then it is not form. Feeling, perception, formations, and consciousness cannot be appropriated. If feeling, perception, formations, and consciousness cannot be appropriated, then they are not feeling, perception, formations, and consciousness.
O Subhūti, the eye-base cannot be appropriated. If the eye-base cannot be appropriated, then it is not the eye-base. The ear, nose, tongue, body, and mind bases cannot be appropriated. If the ear, nose, tongue, body, and mind bases cannot be appropriated, then they are not the ear, nose, tongue, body, and mind bases.
O Subhūti, the form-base cannot be appropriated. If the form-base cannot be appropriated, then it is not the form-base. Sound, smell, taste, touch, and dharma bases cannot be appropriated. If sound, smell, taste, touch, and dharma bases cannot be appropriated, then they are not sound, smell, taste, touch, and dharma bases.
O Subhūti, the eye-element cannot be appropriated. If the eye-element cannot be appropriated, then it is not the eye-element. The ear, nose, tongue, body, and mind elements cannot be appropriated. If the ear, nose, tongue, body, and mind elements cannot be appropriated, then they are not the ear, nose, tongue, body, and mind elements.
O Subhūti, the form-element cannot be appropriated. If the form-element cannot be appropriated, then it is not the form-element. Sound, smell, taste, touch, and dharma elements cannot be appropriated. If sound, smell, taste, touch, and dharma elements cannot be appropriated, then they are not sound, smell, taste, touch, and dharma elements.
O Subhūti, the eye-consciousness element cannot be appropriated. If the eye-consciousness element cannot be appropriated, then it is not the eye-consciousness element. The ear, nose, tongue, body, and mind consciousness elements cannot be appropriated. If the ear, nose, tongue, body, and mind consciousness elements cannot be appropriated, then they are not the ear, nose, tongue, body, and mind consciousness elements.
O Subhūti, eye-contact cannot be appropriated. If eye-contact cannot be appropriated, then it is not eye-contact. Ear, nose, tongue, body, and mind contact cannot be appropriated. If ear, nose, tongue, body, and mind contact cannot be appropriated, then they are not ear, nose, tongue, body, and mind contact.
O Subhūti, feelings arising conditioned by eye-contact cannot be appropriated. If feelings arising conditioned by eye-contact cannot be appropriated, then they are not feelings arising conditioned by eye-contact. Feelings arising conditioned by ear, nose, tongue, body, and mind contact cannot be appropriated. If feelings arising conditioned by ear, nose, tongue, body, and mind contact cannot be appropriated, then they are not feelings arising conditioned by ear, nose, tongue, body, and mind contact.
O Subhūti, the earth element cannot be appropriated. If the earth element cannot be appropriated, then it is not the earth element. The water, fire, wind, space, and consciousness elements cannot be appropriated. If the water, fire, wind, space, and consciousness elements cannot be appropriated, then they are not the water, fire, wind, space, and consciousness elements.
O Subhūti, ignorance cannot be appropriated. If ignorance cannot be appropriated, then it is not ignorance. Formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress cannot be appropriated. If formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress cannot be appropriated, then they are not formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress.
O Subhūti, abstaining from killing living beings cannot be appropriated. If abstaining from killing living beings cannot be appropriated, then it is not abstaining from killing living beings. Because abstaining from taking what is not given, sexual misconduct, and wrong conduct cannot be appropriated. If abstaining from taking what is not given, sexual misconduct, and wrong conduct cannot be appropriated, then they are not abstaining from taking what is not given, sexual misconduct, and wrong conduct.
O Subhūti, abstaining from false speech cannot be appropriated. If abstaining from false speech cannot be appropriated, then it is not abstaining from false speech. Because abstaining from harsh speech, divisive speech, and frivolous speech cannot be appropriated. If abstaining from harsh speech, divisive speech, and frivolous speech cannot be appropriated, then they are not abstaining from harsh speech, divisive speech, and frivolous speech.
O Subhūti, abstaining from covetousness cannot be appropriated. If abstaining from covetousness cannot be appropriated, then it is not abstaining from covetousness. Because abstaining from anger and wrong views cannot be appropriated. If abstaining from anger and wrong views cannot be appropriated, then they are not abstaining from anger and wrong views.
O Subhūti, the First Dhyāna cannot be appropriated. If the First Dhyāna cannot be appropriated, then it is not cultivating the First Dhyāna. The Second, Third, and Fourth Dhyānas cannot be appropriated. If the Second, Third, and Fourth Dhyānas cannot be appropriated, then they are not cultivating the Second, Third, and Fourth Dhyānas.
O Subhūti, immeasurable loving-kindness cannot be appropriated. If immeasurable loving-kindness cannot be appropriated, then it is not cultivating immeasurable loving-kindness. Immeasurable compassion, joy, and equanimity cannot be appropriated. If immeasurable compassion, joy, and equanimity cannot be appropriated, then they are not cultivating immeasurable compassion, joy, and equanimity.
O Subhūti, the sphere of infinite space cannot be appropriated. If the sphere of infinite space cannot be appropriated, then it is not cultivating the concentration of the sphere of infinite space. The concentrations of infinite consciousness, nothingness, and neither perception nor non-perception cannot be appropriated. If the concentrations of infinite consciousness, nothingness, and neither perception nor non-perception cannot be appropriated, then they are not cultivating those concentrations.
O Subhūti, the perfection of giving cannot be appropriated. If the perfection of giving cannot be appropriated, then it is not the perfection of giving. Because morality, patience, diligence, meditation, and wisdom cannot be appropriated. If morality, patience, diligence, meditation, and wisdom cannot be appropriated, then they are not morality, patience, diligence, meditation, and wisdom.
O Subhūti, internal emptiness cannot be appropriated. If internal emptiness cannot be appropriated, then it is not internal emptiness. External emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of no nature, emptiness of self-nature, and emptiness of the non-nature of self-nature cannot be appropriated. If external emptiness up to emptiness of the non-nature of self-nature cannot be appropriated, then they are not external emptiness up to emptiness of the non-nature of self-nature.
O Subhūti, suchness cannot be appropriated. If suchness cannot be appropriated, then it is not suchness. Because the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm cannot be appropriated. If the Dharma realm up to the inconceivable realm cannot be appropriated, then they are not the Dharma realm up to the inconceivable realm.
O Subhūti, the four foundations of mindfulness cannot be appropriated. If the four foundations of mindfulness cannot be appropriated, then they are not cultivating the four foundations of mindfulness. The four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path cannot be appropriated. If the four right efforts up to the eightfold noble path cannot be appropriated, then they are not cultivating the four right efforts up to the eightfold noble path.
O Subhūti, the noble truth of suffering cannot be appropriated. If the noble truth of suffering cannot be appropriated, then it is not the noble truth of suffering. The noble truths of origin, cessation, and path cannot be appropriated. If the noble truths of origin, cessation, and path cannot be appropriated, then they are not the noble truths of origin, cessation, and path.
O Subhūti, the eight liberations cannot be appropriated. If the eight liberations cannot be appropriated, then they are not cultivating the eight liberations. The eight spheres of mastery, nine successive concentrations, and ten totalities cannot be appropriated. If the eight spheres of mastery, nine successive concentrations, and ten totalities cannot be appropriated, then they are not cultivating the eight spheres of mastery, nine successive concentrations, and ten totalities.
O Subhūti, the liberation door of emptiness cannot be appropriated. If the liberation door of emptiness cannot be appropriated, then it is not cultivating the liberation door of emptiness. The liberation doors of signlessness and wishlessness cannot be appropriated. If the liberation doors of signlessness and wishlessness cannot be appropriated, then they are not cultivating the liberation doors of signlessness and wishlessness.
O Subhūti, the stage of Extreme Joy cannot be appropriated. If the stage of Extreme Joy cannot be appropriated, then it is not the stage of Extreme Joy. The stages of Stainlessness, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud cannot be appropriated. If the stages of Stainlessness up to Dharma Cloud cannot be appropriated, then they are not the stages of Stainlessness up to Dharma Cloud.
O Subhūti, the five kinds of eyes cannot be appropriated. If the five kinds of eyes cannot be appropriated, then they are not the five kinds of eyes. The perfection of the six supernatural powers cannot be appropriated. If the perfection of the six supernatural powers cannot be appropriated, then it is not cultivating the perfection of the six supernatural powers.
O Subhūti, the samādhi doors cannot be appropriated. If the samādhi doors cannot be appropriated, then they are not cultivating the samādhi doors. The dhāraṇī doors cannot be appropriated. If the dhāraṇī doors cannot be appropriated, then they are not cultivating the dhāraṇī doors.
O Subhūti, the ten powers of the Buddha cannot be appropriated. If the ten powers of the Buddha cannot be appropriated, then they are not cultivating the ten powers of the Buddha. The four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique Buddha qualities cannot be appropriated. If the four fearlessnesses up to the eighteen unique Buddha qualities cannot be appropriated, then they are not the four fearlessnesses up to the eighteen unique Buddha qualities.
O Subhūti, the twelve links of dependent origination in forward and reverse order cannot be appropriated. If the twelve links of dependent origination in forward and reverse order cannot be appropriated, then they are not the twelve links of dependent origination in forward and reverse order.
O Subhūti, knowing suffering, abandoning its origin, realizing cessation, and cultivating the path cannot be appropriated. If knowing suffering, abandoning its origin, realizing cessation, and cultivating the path cannot be appropriated, then they are not knowing suffering, abandoning its origin, realizing cessation, and cultivating the path.
O Subhūti, the fruit of Stream Entry cannot be appropriated. If the fruit of Stream Entry cannot be appropriated, then it is not the fruit of Stream Entry. The fruits of Once Returner, Non-Returner, and Arhat cannot be appropriated. If the fruits of Once Returner, Non-Returner, and Arhat cannot be appropriated, then they are not the fruits of Once Returner, Non-Returner, and Arhat.
O Subhūti, the fruit of Pratyekabuddha cannot be appropriated. If the fruit of Pratyekabuddha cannot be appropriated, then it is not the fruit of Pratyekabuddha.
O Subhūti, the Bodhisattva stage of entering the right nature free from birth cannot be appropriated. If the Bodhisattva stage of entering the right nature free from birth cannot be appropriated, then it is not the Bodhisattva stage of entering the right nature free from birth.
O Subhūti, the adornment and purification of Buddha-fields cannot be appropriated. If adorning and purifying Buddha-fields cannot be appropriated, then it is not adorning and purifying Buddha-land.
Venerable Subhuti, bringing about the complete accomplishment of sentient beings cannot be apprehended; if bringing about the complete accomplishment of sentient beings could be apprehended, then it would not be bringing about the complete accomplishment of sentient beings.
Venerable Subhuti, the spiritual powers of a Bodhisattva cannot be apprehended; if the spiritual powers of a Bodhisattva could be apprehended, then they would not be the spiritual powers of a Bodhisattva.
Venerable Subhuti, the wisdom of omniscience cannot be apprehended; if the wisdom of omniscience could be apprehended, then it would not be the wisdom of omniscience; because the wisdom of the aspects of the path and the wisdom of the aspects of omniscience cannot be apprehended; if the wisdom of the aspects of the path and the wisdom of the aspects of omniscience could be apprehended, then they would not be the wisdom of the aspects of the path and the wisdom of the aspects of omniscience.
Venerable Subhuti, the cutting off of the continuous arising of all afflictive habit energies cannot be apprehended; if the cutting off of the continuous arising of all afflictive habit energies could be apprehended, then it would not be the cutting off of the continuous arising of all afflictive habit energies.
Venerable Subhuti, the Dharma of not forgetting cannot be apprehended; if the Dharma of not forgetting could be apprehended, then it would not be the Dharma of not forgetting; because the nature of always relinquishing cannot be apprehended; if the nature of always relinquishing could be apprehended, then it would not be the nature of always relinquishing.
Venerable Subhuti, the perfection of lifespan cannot be apprehended; if the perfection of lifespan could be apprehended, then it would not be the perfection of lifespan.
Venerable Subhuti, turning the Dharma wheel cannot be apprehended; if turning the Dharma wheel could be apprehended, then it would not be turning the Dharma wheel.
Venerable Subhuti, the abiding of the true Dharma cannot be apprehended; if the abiding of the true Dharma could be apprehended, then it would not be the abiding of the true Dharma.
When the World-Honored One expounded the chapter on the Bodhisattva’s abiding, twelve thousand great Bodhisattvas attained the patience with the non-arising of phenomena.
**Chapter 49: NON-RETROGRESSION (1)**
At that time, Venerable Subhuti addressed the Buddha:
World-Honored One, what practices does a non-retrogressive Great Bodhisattva have, and what characteristics does such a one possess? How can we recognize that one is a non-retrogressive Great Bodhisattva?
The Buddha said:
Venerable Subhuti, if a Great Bodhisattva is able to know, in accordance with reality, that ordinary beings, Hearers, Solitary Buddhas, Bodhisattvas, and Thus Come Ones, within the suchness of all phenomena, do not change, do not differentiate, are all non-dual and without two aspects. Such a Great Bodhisattva, although truly realizing the suchness of all phenomena as without differentiation, has truly entered the suchness of all phenomena by using non-attainment as a skillful means. Although understanding that suchness together with all phenomena is non-dual and not different, this Bodhisattva does not doubt or become attached. Why? Because suchness and all phenomena cannot be said to be one or different, together or not together. Such a Great Bodhisattva’s words are never spoken carelessly; all words spoken carry the meaning of benefit. If there is no meaning of benefit, they never speak. Such a Great Bodhisattva does not observe the good or bad, superior or inferior qualities of others, but equally cherishes them and teaches them the true Dharma.
Venerable Subhuti, a non-retrogressive Great Bodhisattva has such practices and such characteristics; therefore, one should recognize such a person as a non-retrogressive Great Bodhisattva.
Venerable Subhuti again addressed the Buddha:
World-Honored One, furthermore, based on what practices and what characteristics can one know that someone is a non-retrogressive Great Bodhisattva?
The Buddha said:
Venerable Subhuti, if a Great Bodhisattva is able to contemplate all phenomena as without activity and without characteristics, you should know that this is a non-retrogressive Great Bodhisattva.
Venerable Subhuti again addressed the Buddha:
World-Honored One, if all phenomena are without activity, without appearance, and without characteristics, with regard to what Dharma could such a Great Bodhisattva retrogress, such that they are called non-retrogressive?
The Buddha said:
Venerable Subhuti, if such a Great Bodhisattva retrogresses with regard to form, that is why they are called non-retrogressive; because they retrogress with regard to feeling, perception, formations, and consciousness, they are called non-retrogressive. Why? Venerable Subhuti, because the self-nature of form is without ownership, and the self-natures of feeling, perception, formations, and consciousness are also without ownership. Any Great Bodhisattva who does not abide in that is called non-retrogressive.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to form, is called non-retrogressing; because he regresses with regard to feeling, perception, formations, and consciousness, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of form is without possession, and the self-nature of feeling, perception, formations, and consciousness is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the eye sense-base, is called non-retrogressing; because he regresses with regard to the ear, nose, tongue, body, and mind sense-bases, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the eye sense-base is without possession, and the self-nature of the ear, nose, tongue, body, and mind sense-bases is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the form sense-object, is called non-retrogressing; because he regresses with regard to sound, smell, taste, touch, and dharma sense-objects, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the form sense-object is without possession, and the self-nature of sound, smell, taste, touch, and dharma sense-objects is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the eye element, is called non-retrogressing; because he regresses with regard to the ear, nose, tongue, body, and mind elements, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the eye element is without possession, and the self-nature of the ear, nose, tongue, body, and mind elements is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the form element, is called non-retrogressing; because he regresses with regard to the sound, smell, taste, touch, and dharma elements, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the form element is without possession, and the self-nature of the sound, smell, taste, touch, and dharma elements is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the eye-consciousness element, is called non-retrogressing; because he regresses with regard to the ear-, nose-, tongue-, body-, and mind-consciousness elements, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the eye-consciousness element is without possession, and the self-nature of the ear-, nose-, tongue-, body-, and mind-consciousness elements is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to eye-contact, is called non-retrogressing; because he regresses with regard to ear-, nose-, tongue-, body-, and mind-contact, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of eye-contact is without possession, and the self-nature of ear-, nose-, tongue-, body-, and mind-contact is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the feelings arising conditioned by eye-contact, is called non-retrogressing; because he regresses with regard to the feelings arising conditioned by ear-, nose-, tongue-, body-, and mind-contact, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the feelings arising conditioned by eye-contact is without possession, and the self-nature of the feelings arising conditioned by ear-, nose-, tongue-, body-, and mind-contact is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the earth element, is called non-retrogressing; because he regresses with regard to the water, fire, wind, space, and consciousness elements, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the earth element is without possession, and the self-nature of the water, fire, wind, space, and consciousness elements is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to ignorance, is called non-retrogressing; because he regresses with regard to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of ignorance is without possession, and the self-nature of formations up to aging-and-death is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the perfection of generosity, is called non-retrogressing; because he regresses with regard to the perfection of pure discipline, patience, vigor, meditation, and wisdom, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the perfection of generosity is without possession, and the self-nature of the perfection of pure discipline, patience, vigor, meditation, and wisdom is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to inner emptiness, is called non-retrogressing; because he regresses with regard to outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, emptiness of non-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness of what cannot be apprehended, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of inner emptiness is without possession, and the self-nature of outer emptiness up to emptiness of the self-nature of non-emptiness is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to suchness, is called non-retrogressing; because he regresses with regard to the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of dharmas, the abiding nature of dharmas, ultimate reality, the realm of space, and the inconceivable realm, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of suchness is without possession, and the self-nature of the dharma realm up to the inconceivable realm is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the four foundations of mindfulness, is called non-retrogressing; because he regresses with regard to the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of awakening, and the eightfold noble path, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the four foundations of mindfulness is without possession, and the self-nature of the four right efforts up to the eightfold noble path is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the noble truth of suffering, is called non-retrogressing; because he regresses with regard to the noble truths of origin, cessation, and path, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the noble truth of suffering is without possession, and the self-nature of the noble truths of origin, cessation, and path is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the four meditations, is called non-retrogressing; because he regresses with regard to the four immeasurables and the four formless absorptions, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the four meditations is without possession, and the self-nature of the four immeasurables and the four formless absorptions is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the eight liberations, is called non-retrogressing; because he regresses with regard to the eight spheres of mastery, the nine successive absorptions, and the ten totalities, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the eight liberations is without possession, and the self-nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the liberation door of emptiness, is called non-retrogressing; because he regresses with regard to the liberation doors of signlessness and wishlessness, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the liberation door of emptiness is without possession, and the self-nature of the liberation doors of signlessness and wishlessness is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the five kinds of eyes, is called non-retrogressing; because he regresses with regard to the six supernatural powers, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the five kinds of eyes is without possession, and the self-nature of the six supernatural powers is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the samādhi dharma doors, is called non-retrogressing; because he regresses with regard to the dhāraṇī dharma doors, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the samādhi dharma doors is without possession, and the self-nature of the dhāraṇī dharma doors is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the Buddha’s ten powers, is called non-retrogressing; because he regresses with regard to the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the Buddha’s ten powers is without possession, and the self-nature of the four fearlessnesses up to the eighteen unique qualities of a Buddha is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the fruit of stream-entry, is called non-retrogressing; because he regresses with regard to the fruits of once-returning, non-returning, and arhatship, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the fruit of stream-entry is without possession, and the self-nature of the fruits of once-returning, non-returning, and arhatship is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the fruit of a solitary Buddha, is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the fruit of a solitary Buddha is without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to all-knowledge, is called non-retrogressing; because he regresses with regard to path-aspect knowledge and all-aspect knowledge, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of all-knowledge is without possession, and the self-nature of path-aspect knowledge and all-aspect knowledge is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the state of an ordinary being, is called non-retrogressing; because he regresses with regard to the states of the Śrāvaka, solitary Buddha, Bodhisattva, and Tathāgata, he is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of the state of an ordinary being is without possession, and the self-nature of the states of the Śrāvaka, solitary Buddha, Bodhisattva, and Tathāgata is also without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Venerable Subhūti, if that Great Bodhisattva, because he regresses with regard to the unsurpassed enlightenment, is called non-retrogressing. Why, Venerable Subhūti? Because the self-nature of unsurpassed enlightenment is without possession. Any Great Bodhisattva who does not abide therein is called retrogressing.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, he never delights in observing the forms and teachings of externalist Śramaṇas and Brāhmaṇas. Those Śramaṇas and Brāhmaṇas, with regard to the objects of cognition, having true cognition and understanding, or being able to establish the right view, certainly have no such thing.
Venerable Subhūti, if one fully possesses such practices, appearances, and characteristics, one should know that this is a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, then regarding the Vinaya teachings taught by the Buddha, he gives rise to profound faith and understanding, without any doubt; he does not cling to precepts and observances; he does not fall into wrong views; he does not regard worldly auspicious signs as purity; he never pays homage to heavenly spirits as practiced in worldly externalist rituals; nor does he ever use flower garlands, powdered incense, garments, jeweled necklaces, banners, precious canopies, beautiful music, or bright lamps to make offerings to heavenly spirits and externalists.
Venerable Subhūti, if one fully possesses such practices, appearances, and characteristics, one should know that this is a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, he is never born in the hell realms, animal realms, ghost realms, or Asura realms; he is never born among lowly clans such as Caṇḍālas, Puḷkasas, and so forth; he never takes birth with physical characteristics such as incomplete male organs, no male organs, both sexes, or a female body; he never takes birth with bodily defects such as blindness, deafness, muteness, crippled limbs, leprosy, dwarfism, ugliness, and so forth; nor is he ever born in places lacking leisure and opportunity.
Venerable Subhūti, if one possesses such practices, appearances, and characteristics, one should know that this is a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, he always delights in upholding the ten paths of wholesome action, personally refraining from killing living beings, always correctly proclaiming the teaching of refraining from killing living beings, joyfully praising those who refrain from killing living beings; personally refraining from taking what is not given, encouraging others to refrain from taking what is not given, always correctly proclaiming the teaching of refraining from taking what is not given, joyfully praising those who refrain from taking what is not given; personally refraining from sexual misconduct, encouraging others to refrain from sexual misconduct, always correctly proclaiming the teaching of refraining from sexual misconduct, joyfully praising those who refrain from sexual misconduct; personally refraining from false speech, encouraging others to refrain from false speech, always correctly proclaiming the teaching of refraining from false speech, joyfully praising those who refrain from false speech; personally refraining from harsh speech, encouraging others to refrain from harsh speech, always correctly proclaiming the teaching of refraining from harsh speech, joyfully praising those who refrain from harsh speech; personally refraining from divisive speech, encouraging others to refrain from divisive speech, always correctly proclaiming the teaching of refraining from divisive speech, joyfully praising those who refrain from divisive speech; personally refraining from frivolous speech, encouraging others to refrain from frivolous speech, always correctly proclaiming the teaching of refraining from frivolous speech, joyfully praising those who refrain from frivolous speech; personally refraining from covetousness, encouraging others to refrain from covetousness, always correctly proclaiming the teaching of refraining from covetousness, joyfully praising those who refrain from covetousness; personally refraining from anger, encouraging others to refrain from anger, always correctly proclaiming the teaching of refraining from anger, joyfully praising those who refrain from anger; personally refraining from wrong views, encouraging others to refrain from wrong views, always correctly proclaiming the teaching of refraining from wrong views, joyfully praising those who refrain from wrong views. That Great Bodhisattva does not even give rise to the ten paths of unwholesome action in dreams, much less while awake.
Venerable Subhūti, if one fully possesses such practices, appearances, and characteristics, one should know that this is a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, for the purpose of benefiting all sentient beings, he constantly cultivates the perfection of generosity; for the purpose of benefiting all sentient beings, he constantly cultivates the perfection of patience; for the purpose of benefiting all sentient beings, he constantly cultivates the perfection of vigor; for the purpose of benefiting all sentient beings, he constantly cultivates the perfection of meditation; for the purpose of benefiting all sentient beings, he constantly cultivates the perfection of wisdom.
Venerable Subhūti, if one possesses such practices, appearances, and characteristics, one should know that this is a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, the pure teachings he receives, contemplates, reads, and recites are always completely penetrating and beneficial. These are the Sūtras, Geya, Vyākaraṇa, Gāthā, Udāna, Nidāna, Avadāna, Jātaka, Vaipulya, Adbhuta-dharma, and Upadeśa. With such teachings, he constantly delights in giving them to all sentient beings, always reflecting: “How can I enable the aspirations of all sentient beings for the true Dharma to be fulfilled?” He then dedicates the roots of virtue from this gift of Dharma to sentient beings and dedicates them toward unsurpassed enlightenment.
Venerable Subhūti, if one possesses such practices, appearances, and characteristics, one should know that this is a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, he never gives rise to doubt or hesitation regarding the profound Dharma doors taught by the Buddha.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, for what reason does a non-retrogressing Great Bodhisattva never give rise to doubt or hesitation regarding the profound Dharma doors taught by the Buddha?”
The Buddha said:
“Subhūti, because that Great Bodhisattva completely does not see any dharma that can be doubted or hesitated over. That is, he does not see form, nor does he see feeling, perception, formations, or consciousness as something that can give rise to doubt or hesitation; he does not see the eye sense-base, nor does he see the ear, nose, tongue, body, or mind sense-bases as something that can give rise to doubt or hesitation; he does not see the form sense-object, nor does he see sound, smell, taste, touch, or dharma sense-objects as something that can give rise to doubt or hesitation; he does not see the eye element, nor does he see the ear, nose, tongue, body, or mind elements as something that can give rise to doubt or hesitation; he does not see the form element, nor does he see the sound, smell, taste, touch, or dharma elements as something that can give rise to doubt or hesitation; he does not see the eye-consciousness element, nor does he see the ear-, nose-, tongue-, body-, or mind-consciousness elements as something that can give rise to doubt or hesitation; he does not see eye-contact, nor does he see ear-, nose-, tongue-, body-, or mind-contact as something that can give rise to doubt or hesitation; he does not see the feelings arising conditioned by eye-contact, nor does he see the feelings arising conditioned by ear-, nose-, tongue-, body-, or mind-contact as something that can give rise to doubt or hesitation; he does not see the earth element, nor does he see the water, fire, wind, space, or consciousness elements as something that can give rise to doubt or hesitation; he does not see ignorance, nor does he see formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, or distress as something that can give rise to doubt or hesitation; he does not see the perfection of generosity, nor does he see the perfections of pure discipline, patience, vigor, meditation, or wisdom as something that can give rise to doubt or hesitation; he does not see inner emptiness, nor does he see outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, emptiness of non-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness of what cannot be apprehended, emptiness of non-nature, emptiness of self-nature, or emptiness of the self-nature of non-emptiness as something that can give rise to doubt or hesitation; he does not see suchness, nor does he see the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of dharmas, the abiding nature of dharmas, ultimate reality, the realm of space, or the inconceivable realm as something that can give rise to doubt or hesitation; he does not see the four foundations of mindfulness, nor does he see the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of awakening, or eightfold noble path as something that can give rise to doubt or hesitation; he does not see the noble truth of suffering, nor does he see the noble truths of origin, cessation, or path as something that can give rise to doubt or hesitation; he does not see the four meditations, nor does he see the four immeasurables or four formless absorptions as something that can give rise to doubt or hesitation; he does not see the eight liberations, nor does he see the eight spheres of mastery, nine successive absorptions, or ten totalities as something that can give rise to doubt or hesitation; he does not see the liberation door of emptiness, nor does he see the liberation doors of signlessness and wishlessness as something that can give rise to doubt or hesitation; he does not see the five kinds of eyes, nor does he see the six supernatural powers as something that can give rise to doubt or hesitation; he does not see the samādhi dharma doors, nor does he see the dhāraṇī dharma doors as something that can give rise to doubt or hesitation; he does not see the Buddha’s ten powers, nor does he see the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or the eighteen unique qualities of a Buddha as something that can give rise to doubt or hesitation; he does not see the fruit of stream-entry, nor does he see the fruits of once-returning, non-returning, or arhatship as something that can give rise to doubt or hesitation; he does not see the fruit of a solitary Buddha as something that can give rise to doubt or hesitation; he does not see all-knowledge, nor does he see path-aspect knowledge or all-aspect knowledge as something that can give rise to doubt or hesitation; he does not see the state of an ordinary being, nor does he see the states of the Śrāvaka, solitary Buddha, Bodhisattva, or Tathāgata as something that can give rise to doubt or hesitation.
Subhūti, if one possesses such practices, appearances, and characteristics, one should know that this is a non-retrogressing Great Bodhisattva.”