THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 327
Chapter 49: NON-RETROGRESSION (3)
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of the perfection of giving, is therefore called non-retrogressing; because he does not regress with regard to the perception of the perfections of pure morality, patience, vigor, meditative concentration, and prajñā, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of the emptiness of the internal, is therefore called non-retrogressing; because he does not regress with regard to the perception of the emptiness of the external, the emptiness of both the internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness of boundlessness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of that which cannot be grasped, the emptiness of no nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of suchness, is therefore called non-retrogressing; because he does not regress with regard to the perception of the Dharma realm, the nature of Dharma, the nature of non-deception, the nature of non-transformation, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of the four foundations of mindfulness, is therefore called non-retrogressing; because he does not regress with regard to the perception of the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of the noble truth of suffering, is therefore called non-retrogressing; because he does not regress with regard to the perception of the noble truths of origination, cessation, and the path, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of the four meditative absorptions, is therefore called non-retrogressing; because he does not regress with regard to the perception of the four immeasurables and the four formless concentrations, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of the liberation-door of emptiness, is therefore called non-retrogressing; because he does not regress with regard to the perception of the liberation-doors of signlessness and wishlessness, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of the stage of Supreme Joy, is therefore called non-retrogressing; because he does not regress with regard to the perception of the stages of Free from Defilement, Radiant, Blazing Wisdom, Extremely Difficult to Conquer, Manifest Before One, Far-Going, Unmoving, Excellent Wisdom, and Dharma Cloud, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of the five kinds of eyes, is therefore called non-retrogressing; because he does not regress with regard to the perception of the six supernormal powers, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of the Dharma-door of samādhi, is therefore called non-retrogressing; because he does not regress with regard to the perception of the Dharma-door of dhāraṇī, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of the ten powers of the Buddha, is therefore called non-retrogressing; because he does not regress with regard to the perception of the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unshared Buddha qualities, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of the Dharma of not forgetting, is therefore called non-retrogressing; because he does not regress with regard to the perception of the nature of always remaining in equanimity, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of the fruit of stream-entry, is therefore called non-retrogressing; because he does not regress with regard to the perception of the fruits of once-returning, non-returning, and arhatship, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of the state of a solitary buddha, is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of omniscient wisdom, is therefore called non-retrogressing; because he does not regress with regard to the perception of path-characteristic wisdom and all-characteristic wisdom, he is therefore called non-retrogressing.
Śrī Subhūti, that Great Bodhisattva, because he does not regress with regard to the perception of ordinary beings, is therefore called non-retrogressing; because he does not regress with regard to the perception of the śrāvakas, the solitary buddhas, the bodhisattvas, and the Tathāgatas, he is therefore called non-retrogressing. Why is this so?
Śrī Subhūti, because that Great Bodhisattva has already contemplated all phenomena from the perspective of their own characteristics as empty, has entered the Bodhisattva’s right nature of freedom from arising, and does not perceive even a single small phenomenon that can be grasped. Because it cannot be grasped, there is no action; because there is no action, ultimately there is no arising; because ultimately there is no arising, it is called the patient acceptance of the non-arising of phenomena. Because he has realized such patient acceptance of the non-arising of phenomena, he is called a non-retrogressing Great Bodhisattva.
Śrī Subhūti, if he possesses such practices, forms, and characteristics, one should know that he is a non-retrogressing Great Bodhisattva.
Furthermore, Śrī Subhūti, if a Great Bodhisattva at the stage of non-retrogression has an evil māra come before him, intending to harm him, and says to the Bodhisattva:
“The unsurpassed perfect enlightenment is the same as space; its own characteristics and intrinsic nature are ultimately empty and completely without possession. The intrinsic nature and own characteristics of all phenomena are likewise the same as space. Within the ultimate emptiness of intrinsic nature and own characteristics, there is not a single phenomenon that can be called the subject who attains realization; there is not a single phenomenon that can be called the subject who attains realization, nor is there a single phenomenon that can be called the object attained. The place of realization, the time of realization, and the Dharma by which realization is attained are all impossible to grasp. Since the characteristics and nature of all phenomena are already empty and the same as space, why do you endure useless hardship in seeking the unsurpassed perfect enlightenment? All of this is the speech of māra, not the true teaching of the Buddha. You should abandon your great aspiration to attain enlightenment. Do not take upon yourselves long-lasting hardship for the sake of beings when such benefit is not truly attainable. Although you practice various difficult austerities and undertake what is hard to do in seeking the fruit of Bodhi, you will never attain it.”
Śrī Subhūti, when that Great Bodhisattva hears such words, he carefully observes the actions of this evil māra, recognizing that he intends to obstruct and destroy the Bodhisattva’s mind dedicated to seeking unsurpassed enlightenment. He thinks: “I should not believe the words of this person. Although all phenomena are the same as space and their intrinsic nature and own characteristics are ultimately empty, sentient beings throughout the long night of saṃsāra neither know nor see, neither understand nor awaken. They are constantly deluded and heedless, enduring countless severe sufferings. I should put on the great armor of merit, whose nature and characteristics are empty like vast space, and swiftly proceed toward unsurpassed enlightenment. For the sake of sentient beings, I shall teach the appropriate Dharma, enabling them to escape the great suffering of saṃsāra and attain the fruit of stream-entry, once-returning, non-returning, arhatship, the state of solitary buddha, or the unsurpassed perfect enlightenment.”
Śrī Subhūti, from the time that Great Bodhisattva first generated the mind of enlightenment and heard this Dharma, his mind has always been firm, unmoving, and unchanging. Relying on this firm and unwavering mind, he constantly and correctly practices the perfections of giving, pure morality, patience, vigor, meditative concentration, and prajñā. Because he has accomplished and harmoniously fulfilled these six practices, he has entered the Bodhisattva’s right nature of freedom from arising. He further correctly cultivates the perfections of giving, pure morality, patience, vigor, meditative concentration, and prajñā; through this, he enters the stage of non-retrogression. Therefore, although evil māras display all kinds of deceptive methods, they cannot cause the Bodhisattva’s previously generated mind of great enlightenment to regress.
Śrī Subhūti, if he possesses such practices, forms, and characteristics, one should know that he is a non-retrogressing Great Bodhisattva.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, is that Great Bodhisattva called non-retrogressing because he never regresses, or is he called non-retrogressing because he has regressed?”
The Buddha said:
“Śrī Subhūti, that Great Bodhisattva is called non-retrogressing because he never regresses; he is also called non-retrogressing because he has regressed.”
“World-Honored One, why is that Great Bodhisattva called non-retrogressing because he never regresses? Why is he also called non-retrogressing because he has regressed?”
“Śrī Subhūti, because that Great Bodhisattva has surpassed the fruits of the śrāvakas and solitary buddhas and will not fall back into those two fruits, it is said that he is called non-retrogressing because he never regresses. That Great Bodhisattva has departed far from the śrāvakas and solitary buddhas; with regard to those two paths, he is certain never to fall back. Therefore, it is said that he is called non-retrogressing because he has regressed.
Furthermore, Śrī Subhūti, if a Great Bodhisattva at the stage of non-retrogression wishes to enter the First Dhyāna, he enters it according to his wishes; if he wishes to enter the Second, Third, or Fourth Dhyāna, he enters them according to his wishes. If he wishes to enter the immeasurable loving-kindness, he enters it according to his wishes; if he wishes to enter the immeasurable compassion, sympathetic joy, and equanimity, he enters them according to his wishes. If he wishes to enter the concentration of Infinite Space, he enters it according to his wishes; if he wishes to enter the concentrations of Infinite Consciousness, Nothingness, and Neither Perception nor Non-Perception, he enters them according to his wishes. If he wishes to bring forth the four foundations of mindfulness, he does so according to his wishes; if he wishes to bring forth the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, he does so according to his wishes. If he wishes to bring forth the first liberation, he does so according to his wishes; if he wishes to bring forth the second liberation up to the eight liberations, he does so according to his wishes. If he wishes to bring forth the first mastery, he does so according to his wishes; if he wishes to bring forth the second mastery up to the eighth mastery, he does so according to his wishes. If he wishes to enter the First Dhyāna, he enters it according to his wishes; if he wishes to enter the Second Dhyāna up to the cessation of feeling and perception, he enters them according to his wishes. If he wishes to bring forth the first universal sphere, he does so according to his wishes; if he wishes to bring forth the second universal sphere up to the tenth universal sphere, he does so according to his wishes. If he wishes to bring forth the liberation-door of emptiness, he does so according to his wishes; if he wishes to bring forth the liberation-doors of signlessness and wishlessness, he does so according to his wishes. If he wishes to manifest the five supernormal powers, he does so according to his wishes.”
Venerable Subhūti, although that Great Bodhisattva enters the First Dhyāna, he does not receive the result of the First Dhyāna; although he enters the Second, Third, and Fourth Dhyānas, he does not receive their respective results. Although he enters the immeasurables of Loving-kindness, Compassion, Joy, and Equanimity, he does not receive their fruits. Although he enters the meditations of the Infinite Space Realm, Infinite Consciousness Realm, Nothingness Realm, and Neither Perception nor Non-Perception Realm, he does not receive their fruits. Although he develops the Four Foundations of Mindfulness, he does not receive their fruits; although he develops the Four Right Efforts, Four Bases of Spiritual Power, Five Faculties, Five Powers, Seven Factors of Enlightenment, and Noble Eightfold Path, he does not receive their fruits.
Although he develops the First Liberation, he does not receive its fruit; although he develops the Second through the Eighth Liberations, he does not receive their fruits. Although he develops the First Mastery and the Second through the Eighth Masteries, he does not receive their fruits. Although he enters the First Dhyāna concentration, he does not receive its fruit; although he enters the Second Dhyāna through the Cessation of Perception and Feeling concentration, he does not receive their fruits. Although he develops the First Universal Sphere through the Tenth Universal Sphere, he does not receive their fruits. Although he develops the Emptiness Liberation Door, he does not receive its fruit; although he develops the Signless and Wishless Liberation Doors, he does not receive their fruits. Although he manifests the Five Supernatural Powers, he does not receive their fruits.
Venerable Subhūti, for this reason, that Great Bodhisattva does not follow the countless meditative practices and their marvelous powers, nor does he realize the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, or Pratyekabuddha.
Venerable Subhūti, because he wishes to bring benefit and happiness to sentient beings, that Great Bodhisattva accepts and adapts according to the wishes and circumstances of beings, being able to take on whatever is appropriate according to their aspirations.
Venerable Subhūti, if he possesses such practices, forms, and characteristics, one should know that he is an irreversible Great Bodhisattva.
Furthermore, Venerable Subhūti, when an irreversible Great Bodhisattva has accomplished the intention directed toward unsurpassed perfect enlightenment, he never separates from the mind of Great Bodhi. He does not cherish form, nor feeling, perception, formations, or consciousness; he does not cherish the eye, ear, nose, tongue, body, or mind bases; he does not cherish forms, sounds, smells, tastes, tactile objects, or dharmas; he does not cherish the eye realm, ear realm, nose realm, tongue realm, body realm, or mind realm; he does not cherish the realms of forms, sounds, smells, tastes, tactile objects, or dharmas; he does not cherish the consciousness realms of eye, ear, nose, tongue, body, or mind.
He does not cherish contact arising through the eye, ear, nose, tongue, body, or mind; he does not cherish feelings arising dependent on such contacts. He does not cherish the elements of earth, water, fire, wind, space, or consciousness. He does not cherish dependent origination, its conditions, or its characteristics. He does not cherish material or immaterial phenomena, visible or invisible phenomena, obstructed or unobstructed phenomena, contaminated or uncontaminated phenomena, conditioned or unconditioned phenomena, worldly or transcendent phenomena.
He does not cherish self, sentient beings, life-stream, beings, persons, creators, receivers, knowers, or perceivers. He does not cherish disciples or relatives. He does not cherish the Perfection of Giving, Perfection of Morality, Perfection of Patience, Perfection of Diligence, Perfection of Meditation, or Perfection of Wisdom. He does not cherish the ten wholesome paths of action; the four dhyānas, four immeasurables, or four formless concentrations; the five supernatural powers; the Four Foundations of Mindfulness, Four Right Efforts, Four Bases of Spiritual Power, Five Faculties, Five Powers, Seven Factors of Enlightenment, or Noble Eightfold Path.
He does not cherish the eight liberations, eight masteries, nine successive concentrations, or ten universal spheres. He does not cherish the Liberation Doors of Emptiness, Signlessness, and Wishlessness. He does not cherish the Noble Truth of suffering, its origin, cessation, or path.
He does not cherish emptiness of the inner, outer, both inner and outer, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, or emptiness of the self-nature of non-existence.
He does not cherish such realities as thusness, the Dharma realm, Dharma nature, the non-false nature, the unchanging nature, equality, freedom from arising, the fixed nature of phenomena, abiding nature, ultimate reality, the realm of space, or the inconceivable realm. He does not cherish the stages of Joy, Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovability, Excellent Wisdom, or Dharma Cloud.
He does not cherish the five eyes or six supernatural powers. He does not cherish the ten powers of the Buddha, the four fearlessnesses, four unobstructed knowledges, Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, or the eighteen unique qualities of a Buddha. He does not cherish the qualities of never forgetting or always maintaining equanimity.
He does not cherish Śrāvakas, Pratyekabuddhas, Bodhisattvas, or Tathāgatas. He does not cherish the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, or Pratyekabuddhahood. He does not cherish all-knowing wisdom, wisdom of the paths, wisdom of all aspects, unsurpassed enlightenment, the purification of Buddha lands, the complete accomplishment of sentient beings, seeing many Buddhas, or planting roots of virtue.
Why, Venerable Subhūti? Because that Great Bodhisattva understands that all phenomena are equal to space; their own nature and characteristics are ultimately empty, completely without possession. He does not see any phenomenon that can give rise to cherishing. The agent who gives rise, the object that arises, the time of arising, the place of arising, and the means by which arising occurs cannot be grasped. Why? Because all phenomena are equal to space; their nature and characteristics are empty. This is the profound meaning of non-arising.
Venerable Subhūti, that Great Bodhisattva, accomplished in the intention directed toward unsurpassed enlightenment and never separated from the mind of Great Bodhi, maintains the four dignified postures of the body. Whether walking, entering, leaving, lifting or lowering the feet, his mind is not scattered. Walking, standing, sitting, or lying down, coming or staying, he preserves dignity and mindfulness. Whatever he does, he abides in right mindfulness.
Venerable Subhūti, if he possesses such practices, forms, and characteristics, one should know that he is an irreversible Great Bodhisattva.
Furthermore, Venerable Subhūti, if an irreversible Great Bodhisattva, wishing to benefit sentient beings, uses skillful means and appears as a householder, even though he appears to enjoy fully the five kinds of sensual pleasures, he does not give rise to attachment toward them. All of this is done only to rescue sentient beings. If beings need food, he gives food; if they need drink, he gives drink; if they need clothing, bedding, medicine, houses, or wealth, he provides these according to their needs, causing their wishes to be fulfilled.
Venerable Subhūti, that Great Bodhisattva practices the Perfection of Giving himself and encourages others to practice it. He delights in proclaiming the practice of Giving and rejoices in praising those who practice it. He practices the Perfection of Morality himself and encourages others to practice it, delights in proclaiming it, and rejoices in praising practitioners of it.
Likewise, he practices the Perfection of Patience, Diligence, Meditation, and Wisdom himself, encourages others to practice these perfections, delights in proclaiming their practice, and rejoices in praising those who cultivate them.
Venerable Śubhūti, that Great Bodhisattva, while manifesting as dwelling in the household life, uses the wondrous power of supernatural abilities or the wondrous power of great vows to gather all the precious treasures of the Continent of Jambudvīpa and offer them to the Three Jewels of Buddha, Dharma, and Saṅgha, and to give them as alms to impoverished sentient beings; using the wondrous power of supernatural abilities or the wondrous power of great vows, gathers all the precious treasures of the four great continents and offers them to the Three Jewels of Buddha, Dharma, and Saṅgha, and gives them as alms to impoverished sentient beings; using the wondrous power of supernatural abilities or the wondrous power of great vows, gathers all the precious treasures of the small-thousand world system and offers them to the Three Jewels of Buddha, Dharma, and Saṅgha, and gives them as alms to impoverished sentient beings; using the wondrous power of supernatural abilities or the wondrous power of great vows, gathers all the precious treasures of the middle-thousand world system and offers them to the Three Jewels of Buddha, Dharma, and Saṅgha, and gives them as alms to impoverished sentient beings; using the wondrous power of supernatural abilities or the wondrous power of great vows, gathers all the precious treasures of the great trichiliocosm and offers them to the Three Jewels of Buddha, Dharma, and Saṅgha, and gives them as alms to impoverished sentient beings.
Venerable Śubhūti, although that Great Bodhisattva manifests as dwelling in the household life, he constantly practices the pure conduct and never enjoys the objects of exquisite sensual pleasures; although he manifests gathering various kinds of precious treasures, he does not give rise to attachment or craving toward them. While gathering and possessing all kinds of desirable pleasures and precious treasures, he never oppresses sentient beings and causes them to experience sorrow and suffering.
Venerable Śubhūti, if one possesses such practices, appearances, and characteristics, one should know that this is a non-retrogressive Great Bodhisattva.
Furthermore, Śubhūti, if a Great Bodhisattva is at the stage of non-retrogression, then a Vajra-wielding Yakṣa deity constantly follows and secretly protects him on both sides, always thinking: “This Great Bodhisattva will soon attain the unsurpassed state of Awakening. I vow always to follow and secretly protect him until he attains the unsurpassed state of Awakening.” The five groups of Vajra-holding Yakṣas also follow and protect him, never leaving him, so that humans and non-humans alike cannot harm him. The gods, Māras, Brahmās, and other worldly forces likewise have no ability by any means to destroy the aspiration for unsurpassed Awakening that he has generated. Due to this cause and condition, until this Great Bodhisattva attains the unsurpassed state of Awakening, his body and mind remain relaxed and peaceful, and he is constantly free from disturbances.
Venerable Śubhūti, if one possesses such practices, appearances, and characteristics, one should know that this is a non-retrogressive Great Bodhisattva.
Furthermore, Śubhūti, if a Great Bodhisattva is at the stage of non-retrogression, his five worldly faculties are always complete and never deficient: namely, the faculty of sight, the faculty of hearing, the faculty of smell, the faculty of taste, and the faculty of touch. His five supramundane faculties are also always complete: namely, the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.
Venerable Śubhūti, that Great Bodhisattva’s entire body is perfect, adorned with excellent marks and characteristics; the virtues of his mind increase moment by moment until he attains the unsurpassed state of Awakening.
Venerable Śubhūti, if one possesses such practices, appearances, and characteristics, one should know that this is a non-retrogressive Great Bodhisattva.
Furthermore, Śubhūti, if a Great Bodhisattva is at the stage of non-retrogression, he always remains a superior person and never becomes an ordinary person.
At that time, the venerable Śubhūti said to the Buddha:
“World-Honored One, why is it said that this Great Bodhisattva always remains a superior person and never becomes an ordinary person?”
The Buddha said:
“Śubhūti, because all afflictions of that Great Bodhisattva never arise again, his virtues increase in every moment until he attains the unsurpassed state of Awakening, and at all times his mind is never scattered. Therefore I say that this Great Bodhisattva always remains a superior person and never becomes an ordinary person.
Venerable Śubhūti, if one possesses such practices, appearances, and characteristics, one should know that this is a non-retrogressive Great Bodhisattva.
Furthermore, Śubhūti, if a Great Bodhisattva is at the stage of non-retrogression, he accomplishes the intention of earnestly attaining unsurpassed Bodhi and never departs from the mind of Great Bodhi. Because he lives a pure life, he does not engage in improper livelihoods such as spells, inappropriate medicines, or divination. He does not, for the sake of fame and gain, recite incantations to cause spirits to enter men or women in order to ask about good or bad matters; nor does he recite incantations to prevent various ghosts or large and small animals according to their gender from manifesting extraordinary phenomena. He does not observe signs in order to know the length of life, wealth, status, or the good and evil deeds of men and women. He does not predict cold and heat, good harvests and bad harvests, auspicious and inauspicious events, or good and bad omens in order to confuse sentient beings. He does not use spells to prepare medicines according to heterodox methods to treat illnesses. Even when associating with the powerful and noble, watching men and women laughing and conversing, his mind remains unstained and unattached, much less toward other things. Why is this so?
Śubhūti, it is because that Great Bodhisattva knows that the own-nature of all phenomena is empty; within this emptiness of own-nature, he does not perceive any characteristics. Because he does not perceive characteristics, he is far removed from all forms of improper livelihood such as spells, inappropriate medicines, and observing signs. He solely seeks the unsurpassed state of Awakening, with the ultimate purpose of benefiting and bringing happiness to sentient beings.
Venerable Śubhūti, if one possesses such practices, appearances, and characteristics, one should know that this is a non-retrogressive Great Bodhisattva.
Furthermore, Śubhūti, if a Great Bodhisattva is at the stage of non-retrogression, although he becomes skilled in worldly literature and arts, he is not attached to them. Why is this so? Śubhūti, it is because that Great Bodhisattva fully understands that all phenomena are ultimately empty; within ultimate emptiness, worldly literature and arts cannot be grasped. Moreover, all worldly literature and arts are forms of mixed speech and belong to improper livelihood; therefore, the Bodhisattva knows them but does not engage in them.
Venerable Śubhūti, although that Great Bodhisattva thoroughly understands the scriptures and treatises of non-Buddhist schools and worldly teachings, he does not delight in composing them. Why is this so? Śubhūti, it is because that Great Bodhisattva has already understood that the nature and characteristics of all phenomena are empty; within this emptiness, all scriptures and treatises cannot be grasped. Furthermore, the principles and matters presented in the scriptures and treatises of non-Buddhist schools and worldly teachings often contain additions, omissions, and fabrications; they are not the path to be followed in the Bodhisattva way. They are all idle speculation and belong to mixed speech. Therefore, the Bodhisattva knows them but does not delight in them.
Venerable Śubhūti, if one possesses such practices, appearances, and characteristics, one should know that this is a non-retrogressive Great Bodhisattva.
Furthermore, Śubhūti, if a Great Bodhisattva is at the stage of non-retrogression, there are yet other practices, appearances, and characteristics. I will explain and distinguish them for you. You should listen carefully and contemplate them well.”
Śubhūti said:
“Yes! May the World-Honored One please teach us! We will wholeheartedly listen and receive your teachings.”
The Buddha taught:
“Subhūti, if a Great Bodhisattva at the stage of non-retrogression practices the profound Perfection of Wisdom, comprehends that all phenomena are without ownership, and constantly does not depart from the mind of Great Enlightenment, he does not delight in examining or discussing the form aggregate; he does not delight in examining or discussing the feeling, perception, formations, and consciousness aggregates; he does not delight in examining or discussing the eye faculty, nor the ear, nose, tongue, body, and mind faculties; he does not delight in examining or discussing the forms, sounds, smells, tastes, tangible objects, and dharma fields; he does not delight in examining or discussing the eye element, nor the ear, nose, tongue, body, and mind elements; he does not delight in examining or discussing the form element, nor the sound, smell, taste, tangible object, and dharma elements; he does not delight in examining or discussing the eye-consciousness element, nor the ear-, nose-, tongue-, body-, and mind-consciousness elements; he does not delight in examining or discussing eye-contact, nor ear-, nose-, tongue-, body-, and mind-contact; he does not delight in examining or discussing feelings arising dependent upon eye-contact, nor feelings arising dependent upon ear-, nose-, tongue-, body-, and mind-contact; he does not delight in examining or discussing the earth element, nor the water, fire, wind, space, and consciousness elements; he does not delight in examining or discussing ignorance, nor formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, and death.
Why is this so?
Subhūti, it is because that Great Bodhisattva has skillfully contemplated and thoroughly understood the ultimate principle of emptiness of the aggregates, sense bases, elements, and the conditioned nature of dependent origination.
Subhūti, that Great Bodhisattva does not delight in examining or discussing matters of royal authority. Why? Because that Great Bodhisattva abides well in the emptiness of phenomena and does not see even the slightest phenomenon as having characteristics of superiority or inferiority, nobility or lowliness.
Subhūti, that Great Bodhisattva does not delight in examining or discussing matters of armies and warfare. Why? Because that Great Bodhisattva abides in the emptiness of intrinsic nature and does not see phenomena as having characteristics of increase or decrease, gathering or dispersal.
Subhūti, that Great Bodhisattva does not delight in examining or discussing matters of disputes and opposition. Why? Because that Great Bodhisattva abides in suchness and does not see even the slightest phenomenon as having characteristics of strength or weakness, affection or hatred.
Subhūti, that Great Bodhisattva does not delight in examining or discussing men and women. Why? Because that Great Bodhisattva abides in the emptiness of all phenomena and does not see even the slightest phenomenon as having characteristics of beauty or ugliness, love or dislike.
Subhūti, that Great Bodhisattva does not delight in examining or discussing villages. Why? Because that Great Bodhisattva abides in the true nature of phenomena and does not see even the slightest phenomenon as having characteristics of beauty or ugliness, love or dislike.
Subhūti, that Great Bodhisattva does not delight in examining or discussing cities and towns. Why? Because that Great Bodhisattva abides in the realm of space and does not see phenomena as having characteristics of superiority or inferiority, beauty or ugliness.
Subhūti, that Great Bodhisattva does not delight in examining or discussing countries and lands. Why? Because that Great Bodhisattva abides in the realm of reality and does not see phenomena as having characteristics of belonging or not belonging to this place or that place.
Subhūti, that Great Bodhisattva does not delight in examining or discussing characteristics. Why? Because that Great Bodhisattva abides in signlessness and does not see phenomena as having characteristics of increase, decrease, or distinction.
Subhūti, that Great Bodhisattva does not delight in examining or discussing self, sentient beings, life continuum, beings born from causes, nourishment, growth, transmigrating subject, mind-born beings, children, creators, receivers, knowers, or cognizers. Why? Because that Great Bodhisattva abides in ultimate emptiness and completely does not see self up to cognition as possessing existent or nonexistent characteristics with distinctions.
Subhūti, that Great Bodhisattva does not delight in examining or discussing such worldly matters, but only delights in examining and discussing the Perfection of Wisdom. Why? Because the profound Perfection of Wisdom is always free from all characteristics and is capable of realizing the unsurpassed Enlightenment.
Subhūti, that Great Bodhisattva constantly does not depart from the mental activity associated with the wisdom of All-knowing Knowledge. He practices the Perfection of Giving, abandoning greed and stinginess; practices the Perfection of Pure Morality, abandoning violations of precepts; practices the Perfection of Patience, abandoning anger and disputes; practices the Perfection of Diligence, abandoning laziness; practices the Perfection of Meditation, abandoning distraction; and practices the Perfection of Wisdom, abandoning the path of ignorance.
Subhūti, although that Great Bodhisattva abides in the emptiness of all phenomena, he delights in the true Dharma and does not delight in non-Dharma. Although he abides in emptiness, where phenomena cannot be grasped, he constantly praises the indestructible nature of Dharma and benefits sentient beings. Although he abides in suchness and the Dharma realm, he delights in virtuous friends and does not delight in evil friends. Virtuous friends here are the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and assemblies of Great Bodhisattvas; even Śrāvakas and Pratyekabuddhas who are able to teach and establish sentient beings and lead them toward unsurpassed Enlightenment are also called virtuous friends.
Subhūti, because that Great Bodhisattva wishes to hear the Dharma, he constantly delights in meeting Buddhas. If he hears that a Tathāgata, Worthy One, Perfectly Enlightened One in another world is teaching the true Dharma, then through the power of his vows he is born in that realm, respectfully makes offerings, and listens to and receives the true Dharma.
Subhūti, whether day or night, that Great Bodhisattva constantly does not abandon the intention of remembering the Buddha and constantly does not abandon the intention of hearing the Dharma. Through this cause and condition, wherever Tathāgatas are teaching the true Dharma in various lands, he relies upon the power of vows to be born there or uses supernatural powers to go there and hear the Dharma. Because of this, these Bodhisattvas, wherever they are born, always encounter Buddhas and continually hear the true Dharma without interruption.
Subhūti, that Great Bodhisattva always aims to bring benefit and happiness to sentient beings. Although he constantly manifests profound formless meditative absorptions, through skillful means he arouses the intention to enter the Desire Realm in order to teach sentient beings the ten wholesome karmic paths, and through the power of vows is born in Buddha lands within the Desire Realm.
Subhūti, if one possesses such practices, appearances, and characteristics, one should know that this is a Great Bodhisattva who has reached the stage of non-retrogression.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, he constantly practices the Perfection of Giving, the Perfection of Pure Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom.
Subhūti, that Great Bodhisattva constantly abides in inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, supreme meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, unchanging emptiness, intrinsic emptiness, self-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, unattainable emptiness, emptiness of nature, self-nature emptiness, and emptiness of the self-nature of emptiness.
Subhūti, that Great Bodhisattva constantly abides in suchness, the Dharma realm, the nature of phenomena, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm.
Subhūti, that Great Bodhisattva constantly cultivates the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.
Subhūti, that Great Bodhisattva constantly abides in the Noble Truth of suffering, the Noble Truth of origin, cessation, and the path.
Subhūti, that Great Bodhisattva constantly cultivates the four meditations, the four immeasurables, and the four formless concentrations.
Subhūti, that Great Bodhisattva constantly cultivates the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases.
Subhūti, that Great Bodhisattva constantly cultivates the liberation door of emptiness, and constantly cultivates the liberation doors of signlessness and wishlessness.
Subhūti, that Great Bodhisattva constantly cultivates the five kinds of eyes and the six supernatural powers.
Subhūti, that Great Bodhisattva constantly cultivates samādhi gateways and dhāraṇī gateways.
Subhūti, that Great Bodhisattva constantly cultivates the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha.
Subhūti, that Great Bodhisattva constantly cultivates all-knowing wisdom, wisdom of the aspects of the path, and wisdom of all aspects.
Subhūti, that Great Bodhisattva never gives rise to doubt regarding his own stage, and does not think: ‘I am non-retrogressive’ or ‘I am not non-retrogressive.’ Why? Because that Great Bodhisattva does not see even the slightest phenomenon that can be called non-retrogression with regard to unsurpassed Enlightenment.
Subhūti, that Great Bodhisattva has no doubt concerning the Dharma of his own stage. Why? Because that Great Bodhisattva has thoroughly understood and penetrated the Dharma of his own stage.
Subhūti, just as a Stream-enterer abides in the fruit of Stream-entry and has no doubt concerning the Dharma of that fruit; and the Once-returner, Non-returner, Arhat, and Pratyekabuddha each abide in their own realized fruits and have no doubt concerning the Dharma of those fruits, so too does that Great Bodhisattva, regarding the stage of non-retrogression in which he abides and the Dharma he has gathered, directly know and directly see without any doubt.
Subhūti, that Great Bodhisattva at the stage of non-retrogression, abiding in that stage, purifies Buddha lands, brings about the complete accomplishment of sentient beings, and cultivates various merits. If evil Māras arise to create disturbances, he immediately recognizes them, is not influenced by the power of Māra, and is able to skillfully subdue various kinds of Māras, preventing obstacles to his cultivation of merit.”
Venerable Subhūti, it is like a person who creates the uninterrupted karma; that mind which creates such uninterrupted karma constantly pursues him, and until the end of his life he cannot abandon it. Why? Venerable Subhūti, because that person has already given rise together with the binding force of uninterrupted karma, and the power of attraction of that evil karma continually increases and always controls him until the end of his life; even if another thought arises, it cannot prevent it.
Venerable Subhūti, the irreversible Great Bodhisattva at that stage is also like this. Abiding in his own stage, his mind does not move and is without discrimination. The gods, humans, asuras, and all beings in the world cannot shake him. Why? Because the mind of that Great Bodhisattva is firm, surpassing all the classes of gods, humans, Māras, Brahmās, asuras, and so forth in the world; he has entered the right nature of separation from birth of the Bodhisattva path, abides in the irreversible stage, has attained the supreme spiritual powers of a Bodhisattva, brings about the complete accomplishment of sentient beings, adorns and purifies Buddha-fields, travels from one Buddha-field to another to respectfully make offerings, honor, and praise the Buddhas, World-Honored Ones, listens to the true Dharma, cultivates wholesome roots in the presence of Buddhas, and inquires into the profound meanings of the teachings learned by Bodhisattvas.
Venerable Subhūti, that Great Bodhisattva, abiding in his own stage, if an evil Māra arises to cause disturbances, immediately knows it, never follows them or is turned by them. Using skillful means, he gathers all the activities of Māra and places them within the realm of reality, seeking methods to eliminate them; regarding the Dharma of his own stage, he has no doubt whatsoever. Why? Venerable Subhūti, because that Great Bodhisattva clearly knows that all phenomena merge into the realm of reality, understands that ultimate reality is neither one nor many; within the realm of reality there is no discrimination. Because he has no doubt about the realm of reality, he has no hesitation whatsoever regarding the Dharma of his own stage.
Venerable Subhūti, even though his rebirth may undergo transformations, that Great Bodhisattva does not retreat from the realm of reality to turn toward the stage of the Śrāvaka or Pratyekabuddha. Why? Venerable Subhūti, because that Great Bodhisattva has clearly understood that the own-nature of all phenomena is emptiness; within this empty Dharma, he does not see any phenomenon as arising or ceasing, defiled or purified.
Venerable Subhūti, even until the moment of transforming his body, that Great Bodhisattva does not doubt whether he will attain the unsurpassed enlightenment or whether he will fail to attain it. Why? Venerable Subhūti, because that Great Bodhisattva has penetrated that the own-natures of all phenomena are empty, and this itself is the unsurpassed enlightenment.
Venerable Subhūti, that Great Bodhisattva, abiding in his own stage, does not follow other conditions; regarding the Dharma of his own stage, no one can destroy it. Why? Venerable Subhūti, because that Great Bodhisattva has accomplished the unmoving, irreversible wisdom, and all evil conditions cannot overturn him.
Venerable Subhūti, if one accomplishes such practices, appearances, and characteristics, one should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva is in the irreversible stage, suppose an evil Māra disguises himself as a Buddha and comes before that Bodhisattva, saying: “Now you should seek the stage of an Arhat, completely cut off all outflows, and attain parinirvāṇa. You are not yet capable of receiving the prediction of Great Bodhi, nor have you attained the patient acceptance of non-arising phenomena. Now you do not possess the practices, appearances, and characteristics of the irreversible stage. The Tathāgata should not predict for you the unsurpassed enlightenment. You must first fully possess the practices, appearances, and characteristics of the irreversible stage of a Great Bodhisattva, and only then may you hope for the Buddha’s prediction of unsurpassed enlightenment.” Venerable Subhūti, when that irreversible Great Bodhisattva hears such words, his mind does not change; he is neither frightened, nor afraid, nor retreats, nor sinks down.
Venerable Subhūti, that Great Bodhisattva personally realizes and knows: “In the presence of the Tathāgatas of the past, I must certainly have already received the prediction of Great Bodhi.” Why? Because a Bodhisattva who accomplishes such supreme Dharmas will certainly receive the prediction of Bodhi from the Buddhas. “I have accomplished such Dharmas; how could the Buddhas not give me the prediction? Therefore, in the presence of the Buddhas of the past, I must certainly have received the prediction of Great Bodhi.”
Venerable Subhūti, even if an evil Māra or the followers of an evil Māra disguise themselves as Buddhas and come to predict for a Bodhisattva the stage of Śrāvaka or Pratyekabuddha, saying: “Good man, why seek the unsurpassed enlightenment and endure for a long time many sufferings within the cycle of birth and death? You should quickly personally realize nirvāṇa without remainder, forever separate yourself from birth and death, and attain ultimate peace and happiness.” Then, Venerable Subhūti, that Great Bodhisattva, upon hearing such words, thinks: “This must certainly be an evil Māra or Māra’s followers appearing as Buddhas in order to disturb my mind, giving me the prediction of the Śrāvaka or Pratyekabuddha fruition and causing me to lose the unsurpassed enlightenment. Why? Because there is certainly no case in which Buddhas teach Bodhisattvas to turn toward the stages of Śrāvakas or Pratyekabuddhas and abandon unsurpassed enlightenment.”
Venerable Subhūti, even if an evil Māra or Māra’s followers appear as Buddhas and say to Bodhisattvas: “The Mahāyāna scriptures that you have received and upheld were not spoken by the Buddha, nor were they spoken by disciples of the Tathāgata. They were spoken in order to deceive and delude you. Now you should not receive, uphold, or recite them.” Then, Venerable Subhūti, after hearing such words, that Great Bodhisattva thinks: “This must certainly be an evil Māra or Māra’s retinue, intending to make me become weary of and abandon unsurpassed enlightenment. Therefore, they say that the profound Mahāyāna scriptures were not spoken by the Buddha, nor by disciples of the Tathāgata. Why? Because apart from these scriptures, it is absolutely impossible to attain unsurpassed enlightenment.”
Venerable Subhūti, you should know that this Great Bodhisattva has already abided in the irreversible stage. The Tathāgatas, Arhats, Fully Enlightened Ones of the past have long ago given this Great Bodhisattva their prediction. Why? Venerable Subhūti, because this Great Bodhisattva has fully accomplished the practices, appearances, and characteristics of the irreversible stage.
If a Great Bodhisattva accomplishes such practices, appearances, and characteristics, one should know that he has already received the prediction of Great Enlightenment and has certainly abided in the irreversible stage.
Venerable Subhūti, if one accomplishes such practices, appearances, and characteristics, one should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva in the irreversible stage, while practicing the profound Perfection of Wisdom, protects the true Dharma without cherishing his own body or life, constantly reflects: “I would rather abandon treasures, relatives, and my own body and life, but I will never abandon the true Dharma of the Buddhas.” Why? Because treasures, relatives, and one’s own body and life are always available throughout countless lifetimes and are easily obtained, but the true Dharma of the Buddhas is encountered only once in hundreds of thousands of millions of eons, and encountering it in the long night of birth and death brings immense benefit.
Venerable Subhūti, when protecting the true Dharma, that Great Bodhisattva thinks: “I am not protecting the true Dharma of only one Buddha, two Buddhas, or even hundreds of thousands of Buddhas; rather, I am protecting the true Dharma of all Buddhas of the three times throughout the ten directions, so that it will never diminish.”
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, what is the true Dharma of the Buddhas that this Great Bodhisattva protects without cherishing his own body and life?”
The Buddha said:
“Venerable Subhūti, all Tathāgatas, Arhats, Fully Enlightened Ones, for the sake of Bodhisattvas, have taught the Dharma of emptiness; this is called the true Dharma of the Buddhas. There are foolish beings who slander and criticize it, saying: ‘This is not the Dharma, not the Vinaya, not the sacred teaching spoken by the Teacher of gods and humans. Practicing this Dharma cannot attain the path and fruition of Bodhi, nor realize the peaceful and blissful nirvāṇa.’
Venerable Subhūti, that Great Bodhisattva protects the true Dharma without cherishing his own body and life, constantly reflecting: ‘All phenomena are empty, and the emptiness taught by the Tathāgata is the refuge and support of sentient beings. Bodhisattvas who cultivate and learn this Dharma quickly attain unsurpassed enlightenment, rescue sentient beings from the many sufferings, worries, and afflictions of birth, old age, sickness, and death, and enable them to reach ultimate peaceful and blissful nirvāṇa. Therefore, I must wholeheartedly protect it without cherishing my body or life!’ Again he thinks: ‘I too will become one of the Buddhas of the future, because the Buddha has predicted Great Bodhi for me. Because of this cause and condition, the true Dharma of the Buddhas is my Dharma; I must wholeheartedly protect it without cherishing my body or life. In the future age, when I become a Buddha, I too will teach this Dharma of emptiness.’
Venerable Subhūti, that Great Bodhisattva, having clearly understood this meaning and benefit, wholeheartedly protects the true Dharma taught by the Tathāgata, never cherishing his own body or life.
Venerable Subhūti, if one accomplishes such practices, appearances, and characteristics, one should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva in the irreversible stage comprehends the true Dharma taught by the Tathāgatas, Arhats, Fully Enlightened Ones without any doubt; having comprehended it, he receives and upholds it and never forgets it until attaining unsurpassed enlightenment. Why? Because that Great Bodhisattva has skillfully attained the Dharma of dhāraṇī.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, what dhāraṇī has that Great Bodhisattva attained, such that when hearing the sūtras spoken by the Tathāgatas, Arhats, Fully Enlightened Ones, he does not lose them and never has doubt?”
The Buddha said:
“Venerable Subhūti, that Great Bodhisattva has attained the Self-Treasury Dhāraṇī, the Ocean-Seal Dhāraṇī, the Lotus Multitude Treasury Dhāraṇī, and so forth. Therefore, when hearing the sūtras spoken by the Tathāgatas, Arhats, Fully Enlightened Ones, he does not forget them and does not have doubt.”
The venerable Subhūti again said to the Buddha:
“World-Honored One, does that Great Bodhisattva only hear the true Dharma spoken by the Tathāgatas, Arhats, Fully Enlightened Ones and never have doubt, receiving and upholding it without forgetting until attaining unsurpassed enlightenment? Or, when hearing the true Dharma spoken by Śrāvakas, Pratyekabuddhas, Bodhisattvas, gods, nāgas, yakṣas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans, can he also have no doubt about those teachings, receive and uphold them, and never forget them until attaining Great Enlightenment?”
The Buddha said:
“Venerable Subhūti, that Great Bodhisattva can completely understand the meanings contained in the words and sounds of all sentient beings, without any doubt, and until the end of the future age he will not forget them. Why? Because the Great Bodhisattva has attained the Self-Treasury Dhāraṇī and so forth, which preserves spoken words and causes them never to be forgotten.
Venerable Subhūti, if one accomplishes such practices, appearances, and characteristics, one should know that this is an irreversible Great Bodhisattva.”