THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 332
Chapter 53: SKILLFULLY CULTIVATING LEARNING (2)
O Subhūti, that Great Bodhisattva, by practicing the profound Prajñāpāramitā, should approach the Samādhi of Emptiness, should abide in the Samādhi of Emptiness, and should cultivate the Samādhi of Emptiness, but should not realize the Ultimate Reality (Nirvāṇa). He should approach the Samādhi of Signlessness and Wishlessness, should abide in the Samādhi of Signlessness and Wishlessness, and should cultivate the Samādhi of Signlessness and Wishlessness, but should not realize the Ultimate Reality. He should approach the four Foundations of Mindfulness, should abide in the four Foundations of Mindfulness, and should cultivate the four Foundations of Mindfulness, but should not realize the Ultimate Reality; he should approach the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path; he should abide in the four Right Efforts up to the eightfold Noble Path; he should cultivate the four Right Efforts up to the eightfold Noble Path, but should not realize the Ultimate Reality. In this way, up to approaching the ten powers of the Buddha, he should turn toward the ten powers of the Buddha, cultivate the ten powers of the Buddha, but should not realize the Ultimate Reality; he should approach the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of the Buddha; he should turn toward the four fearlessnesses up to the eighteen unique qualities of the Buddha; he should cultivate the four fearlessnesses up to the eighteen unique qualities of the Buddha, but should not realize the Ultimate Reality.
O Subhūti, although that Great Bodhisattva approaches the Samādhi of Emptiness, abides in the Samādhi of Emptiness, and cultivates the Samādhi of Emptiness, he does not realize the fruit of Stream-enterer, nor does he realize the fruits of Once-returner, Non-returner, or Arhat, nor does he realize the state of Pratyekabuddha. Although he approaches the Samādhi of Signlessness and Wishlessness, abides in the Samādhi of Signlessness and Wishlessness, and cultivates the Samādhi of Signlessness and Wishlessness, he does not realize the fruit of Stream-enterer, nor the fruits of Once-returner, Non-returner, or Arhat, nor does he realize the state of Pratyekabuddha. Although he approaches the four Foundations of Mindfulness, abides in the four Foundations of Mindfulness, and cultivates the four Foundations of Mindfulness, he does not realize the fruit of Stream-enterer, nor the fruits of Once-returner, Non-returner, or Arhat, nor does he realize the state of Pratyekabuddha; although he approaches the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path, abides in the four Right Efforts up to the eightfold Noble Path, and cultivates the four Right Efforts up to the eightfold Noble Path, he does not realize the fruit of Stream-enterer, nor the fruits of Once-returner, Non-returner, or Arhat, nor does he realize the state of Pratyekabuddha.
O Subhūti, for this reason, that Great Bodhisattva does not fall into the vehicle of the Śrāvakas or Pratyekabuddhas, and quickly attains the unsurpassed perfect enlightenment.
O Subhūti, it is like a strong man whose appearance is dignified and whose courage surpasses others, whom all who see him rejoice in, whose retinue is numerous, pure, and complete; regarding military methods, he has learned them to the ultimate level, skillfully and steadily using various swords, staffs, weapons, and implements with confidence; the sixty-four kinds of talents, the eighteen types of scriptures, and all kinds of skills are thoroughly mastered, and everyone admires and respects him. His actions are always skillful, so that with little effort he gains much benefit; therefore he receives respect, offerings, honor, and praise from everyone. At that time, the strong man becomes even more joyful, inspired, and satisfied with himself. Due to a certain matter, he leads elderly and weak people and his relatives to another region. Along the way, they pass through a desolate wilderness filled with dangers, with many wild beasts, robbers, and enemies; generally speaking, it is a place concealing many terrifying things. His relatives, both young and old, are all terrified. The strong man always relies on his own mighty strength and many skills, so his body and mind remain relaxed; he constantly comforts his parents and relatives, telling them not to be afraid and that he will cause their suffering to end. At that time, the strong man uses skillful methods to lead all his relatives to a place of safety. Having escaped from the dangerous place, they all rejoice and become peaceful and happy. Yet that strong man, while in the wilderness filled with wild beasts, robbers, and enemies, had no intention of harming them. Why? Because he relied upon his own strength, possessed many skills, and had no fear at all.
O Subhūti, the Great Bodhisattvas are likewise! Out of compassion for sentient beings suffering in the realms of birth and death, they strive toward unsurpassed perfect enlightenment, extend their conditions to all classes of sentient beings, generate the four immeasurables, abide in minds always harmonized with the four immeasurables, and diligently cultivate the practices of Giving, Pure Conduct, Patience, Diligence, Meditation, and Prajñāpāramitā, causing them to quickly become perfected. That Great Bodhisattva, with regard to these six pāramitās, before they are perfected, because he wishes to cultivate the wisdom of omniscience, does not realize the exhaustion of defilements. Although abiding in the liberation-gates of Emptiness, Signlessness, and Wishlessness, he does not follow the marvelous power of those teachings, nor is he led along the path of obstacles by them; regarding the liberation-gates, he also does not attain realization. Because he does not attain realization, he does not fall into the ranks of Śrāvakas and Pratyekabuddhas, and he certainly proceeds directly toward unsurpassed perfect enlightenment.
O Subhūti, just as a bird with strong wings flies freely through the sky, soaring and circling joyfully without falling to the ground. Although it relies upon the sky to fly and delightfully move about, it does not possess the sky, nor is it obstructed by the sky.
O Subhūti, you should know that the Great Bodhisattvas are also like this. Although they constantly approach, abide in, and cultivate the liberation-gates of Emptiness, Signlessness, and Wishlessness, they do not attain realization. Because they do not attain realization, they do not fall into the ranks of Śrāvakas or Pratyekabuddhas. They cultivate the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of the Buddha, and the wisdom of omniscience. If these have not yet been perfected, they will never rely upon the three samādhis of Emptiness, Signlessness, and Wishlessness to realize the exhaustion of defilements.
O Subhūti, it is like a strong person skilled in the art of archery who wishes to display his ability and shoots arrows upward into the sky. Because he wants the arrow to remain there and not fall to the ground, he shoots a second arrow into the first arrow. In this way, one after another, over a long period of time, each arrow follows the previous one without falling. If he wishes them to fall, he simply stops shooting the next arrow; at that moment, all the arrows immediately fall to the ground.
O Subhūti, you should know that the Great Bodhisattvas are also like this! Because they earnestly cultivate the profound Prajñāpāramitā and employ skillful means to gather and uphold [their practice] until the attainment of unsurpassed perfect enlightenment, due to the causes of cultivating wholesome roots not yet having matured, they never realize the Ultimate Reality halfway through. If they wish to attain unsurpassed perfect enlightenment, they cultivate the causes that mature all wholesome roots; at that time, the Bodhisattvas then realize the Ultimate Reality and attain unsurpassed perfect enlightenment. Therefore, O Subhūti, all Great Bodhisattvas who practice the profound Prajñāpāramitā should carefully contemplate the true characteristics of all phenomena as previously explained.
At that time, the Venerable Subhūti said to the Buddha:
World-Honored One, Great Bodhisattvas constantly perform difficult deeds. Although they study such teachings as thusness, the realm of phenomena, the nature of phenomena, the nature of being without falsehood, the nature of being unchanging, 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; although they study the emptinesses of the internal, the external, both internal and external, emptiness itself, the great, the ultimate meaning, the conditioned, the unconditioned, the ultimate, the non-boundary, the scattered, the non-changing, the intrinsic nature, the own characteristics, the common characteristics, the absence of all phenomena, the unattainable, emptiness of nature, self-nature, and the emptiness of self-nature; although they study the Noble Truths of suffering, origination, cessation, and the path; although they study the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path; although they study the liberation-gates of Emptiness, Signlessness, and Wishlessness, they do not halfway fall into the ranks of Śrāvakas and Pratyekabuddhas, nor do they regress from unsurpassed perfect enlightenment.
World-Honored One, such Great Bodhisattvas are extremely rare!
The Buddha said:
O Subhūti, this is because those Great Bodhisattvas never abandon sentient beings. They make the vow: “If sentient beings have not yet attained liberation, I will never abandon the effort I have initiated.”
O Subhūti, the vow-power of Great Bodhisattvas is supreme. They constantly think: “If all sentient beings have not yet attained liberation, I will never abandon them.” Because they generate such vast thoughts, they never retreat halfway.
O Subhūti, Great Bodhisattvas constantly contemplate: “I should not abandon all sentient beings; I will certainly cause them to attain liberation.” But because sentient beings perform unrighteous deeds, I will, for the sake of extensively transforming them, always teach them the peaceful liberation-gates of Emptiness, Signlessness, and Wishlessness. Although I constantly teach them, I do not realize them.
O Subhūti, that Great Bodhisattva, because he has accomplished the marvelous power of skillful means, although he constantly manifests the three liberation-gates, he does not realize the Ultimate Reality halfway through, until he has attained the wisdom of omniscience; only upon reaching unsurpassed perfect enlightenment does he realize it.
Furthermore, Subhūti, Great Bodhisattvas always delight in contemplating profound matters. That is, they delight in observing the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, emptiness of the non-boundary, scattered emptiness, emptiness of the non-changing, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of the absence of all phenomena, emptiness of the unattainable, emptiness of emptiness of nature, emptiness of self-nature, and emptiness of the emptiness of self-nature; they also delight in observing the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, the eightfold Noble Path, and the liberation-gates of Emptiness, Signlessness, and Wishlessness… all as being empty in their own nature.
O Subhūti, after that Great Bodhisattva contemplates in this way, he gives rise to the thought: “Because of the power of being led by evil companions, sentient beings, throughout the long night of birth and death, give rise to the conception of a self, the conception of sentient beings, the conception of a life continuum, the conception of that which can produce, the conception of that which nourishes, the conception of that which grows, the conception of a controller of transmigration, the conception of that which is mind-born, the conception of a child, the conception of an agent, the conception of a receiver, the conception of a knower, and the conception of a perceiver. Because of these conceptual attachments, all actions involve grasping at something; they flow along the paths of cyclic birth and death and endure all kinds of suffering. In order to eliminate such conceptual attachments of sentient beings, I will strive toward unsurpassed perfect enlightenment and, for the sake of sentient beings, teach the profound and wondrous Dharma, causing them to cut off conceptual attachments and be free from all suffering of birth and death.”
O Subhūti, at that time, although that Great Bodhisattva cultivated the Dharma-door of the liberation of Emptiness, he did not rely on this Dharma to realize Reality; although he cultivated the Dharma-doors of the liberation of Signlessness and Wishlessness, he did not rely on these Dharmas to realize Reality. Because he did not attain realization of Reality, he did not fall into the fruit of Stream-enterer, Once-returner, Non-returner, Arhat, nor did he fall into the rank of Pratyekabuddha.
O Subhūti, because that Great Bodhisattva thinks in this way, he practices the profound Prajñāpāramitā, accomplishing wholesome roots without realizing Reality; although he has not yet directly realized Reality, he does not abandon the four Meditations, nor does he abandon the four Immeasurables, the four Formless Concentrations; he does not abandon the four Foundations of Mindfulness, nor the four Right Efforts, the four Bases of Supernatural Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, the eightfold Noble Path; he does not abandon the eight Liberations, nor the eight Bases of Mastery, the nine Successive Concentrations, the ten All-encompassing Realms; he does not abandon the Dharma-door of the liberation of Emptiness, nor the Dharma-doors of the liberation of Signlessness and Wishlessness; he does not abandon inner emptiness, nor outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness of the absence of boundaries, emptiness of dispersion, emptiness of unchangingness, emptiness of original nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of the unattainable, emptiness of no nature, emptiness of self-nature, emptiness of the emptiness of self-nature; he does not abandon suchness, nor does he abandon the Dharma-realm, Dharma-nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, Reality, the realm of space, and the inconceivable realm; he does not abandon the Noble Truth of suffering, nor the Noble Truths of origination, cessation, and the path; he does not abandon the perfection of Giving, nor the perfections of Pure Conduct, Patience, Diligence, Meditation, and Prajñā; he does not abandon the five kinds of eyes, nor the six supernatural powers; he does not abandon all Dharma-doors of Dhāraṇī, nor all Dharma-doors of Samādhi; he does not abandon the Buddha’s ten powers, nor the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha; he does not abandon the Dharma of never losing mindfulness, nor the nature of always remaining equanimous; he does not abandon Omniscient Wisdom, nor Path-knowing Wisdom and All-characteristic Wisdom.
O Subhūti, at that time that Great Bodhisattva accomplishes all the factors of enlightenment until attaining the highest unsurpassed Awakening, and among all virtues, nothing can diminish.
O Subhūti, that Great Bodhisattva practices the profound Prajñāpāramitā; because he employs skillful means to embrace and uphold them, in every single moment wholesome Dharmas increase, his faculties become sharp, and he surpasses all Śrāvakas and Pratyekabuddhas.
Furthermore, Subhūti, if a Great Bodhisattva always reflects in this way: Sentient beings, throughout the long night of birth and death, have minds constantly overturned by the four kinds of inverted views. These are the inverted perception of permanence, which causes the mind to become inverted and cognition to become inverted; or the inverted perception of pleasure, which causes the mind to become inverted and cognition to become inverted; or the inverted perception of self, which causes the mind to become inverted and cognition to become inverted; or the inverted perception of purity, which causes the mind to become inverted and cognition to become inverted. For the sake of those sentient beings, I aspire toward the highest unsurpassed Awakening and cultivate the practices of a Great Bodhisattva. When I attain the highest unsurpassed Awakening, I will teach sentient beings the non-inverted Dharma: namely, explaining that birth and death are impermanent, without pleasure, without self, and without purity; only Nirvāṇa is peaceful and wondrous, complete with the true virtues of Permanence, Bliss, Self, and Purity.
O Subhūti, that Great Bodhisattva accomplishes this mindfulness: practicing the profound Prajñāpāramitā and using skillful means to embrace and uphold it, if 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 have not yet been perfected, he will never enter the supreme fixed Dharma of the Tathāgata.
O Subhūti, at that time, although that Great Bodhisattva cultivated the Dharma-doors of the liberation of Emptiness, Signlessness, and Wishlessness, entering and leaving them freely, he did not immediately realize Reality; the same applies even to the highest unsurpassed Awakening. Because the merits of cultivation were not yet completely perfected, he did not realize Reality and the other virtues. Only when he dedicated himself to attaining the highest unsurpassed Awakening would he realize them.
O Subhūti, at that time, although that Great Bodhisattva had not yet completely perfected cultivation of the other virtues, his cultivation of the Samādhi Dharma-door of Wishlessness was already perfected.
Furthermore, Subhūti, if a Great Bodhisattva always thinks in this way: Sentient beings, throughout the long night of birth and death, regard all activities as having something obtainable. They grasp at the existence of a self, or grasp at the existence of sentient beings, life-continuity, the capacity for arising, nourishment, growth, the one who transmigrates, mind-born, a childlike being, the ability to create, the ability to experience, understanding, and cognition; or they grasp at the existence of form, or grasp at feeling, perception, formations, and consciousness; or grasp at the existence of the eye-base, or the ear, nose, tongue, body, and mind bases; or grasp at the existence of the form-base, or sound, smell, taste, touch, and Dharma bases; or grasp at the existence of the eye-element, or the ear, nose, tongue, body, and mind elements; or grasp at the existence of the form-element, or sound, smell, taste, touch, and Dharma elements; or grasp at the existence of the eye-consciousness element, or the ear, nose, tongue, body, and mind-consciousness elements; or grasp at the existence of eye-contact, or ear, nose, tongue, body, and mind-contact; or grasp at the existence of feelings arising dependent on eye-contact as condition, or feelings arising dependent on ear, nose, tongue, body, and mind-contact as condition; or grasp at the existence of the earth element, or water, fire, wind, space, and consciousness elements; or grasp at the existence of ignorance, or formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, distress, and affliction; or grasp at the existence of the four Meditations, or the four Immeasurables, the four Formless Concentrations; or grasp at the existence of the four right practices. For the sake of those sentient beings, I aspire toward the highest unsurpassed Awakening and cultivate the practices of a Great Bodhisattva; when I attain the highest unsurpassed Awakening, I will cause those sentient beings to permanently eliminate such grasping at things as obtainable.
O Subhūti, that Great Bodhisattva accomplishes this thought, practices the profound Prajñāpāramitā, and because he uses skillful means to embrace and uphold it, he will not realize Reality before 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 are perfected.
O Subhūti, at that time, although that Great Bodhisattva does not fail to cultivate the Dharma-doors of the Samādhi of Signlessness and Wishlessness, only the cultivation of the Samādhi Dharma-door of Emptiness has been perfected.
Furthermore, Subhūti, if a Great Bodhisattva practices the profound Prajñāpāramitā and sees that sentient beings, because of the power of being led by evil companions, throughout the long night of birth and death cling to countless kinds of signs. They cling to the signs of female and male, the signs of form, sound, smell, taste, touch, and Dharma, and therefore constantly think: For the sake of sentient beings such as these, I aspire toward the highest unsurpassed Awakening and cultivate the practices of a Great Bodhisattva. When I attain the highest unsurpassed Awakening, I will cause those sentient beings to forever no longer cling to such signs.
O Subhūti, that Great Bodhisattva accomplishes this thought, practices the profound Prajñāpāramitā, and because he uses skillful means to embrace and uphold it, if 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 are not yet perfected, he will not realize Reality.
O Subhūti, at that time, although that Great Bodhisattva does not fail to cultivate the Samādhi Dharma-doors of Emptiness and Wishlessness, the cultivation of the Samādhi Dharma-door of Signlessness has been perfected.
Furthermore, Subhūti, if a Great Bodhisattva has perfectly learned the practices of Giving, Pure Conduct, Patience, Diligence, Meditation, and Prajñāpāramitā; has perfectly abided in inner emptiness, outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness of the absence of boundaries, emptiness of dispersion, emptiness of unchangingness, emptiness of original nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of the unattainable, emptiness of no nature, emptiness of self-nature, emptiness of the emptiness of self-nature; has perfectly abided in suchness, the Dharma-realm, Dharma-nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, Reality, the realm of space, and the inconceivable realm; has perfectly abided in the Noble Truth of suffering and the Noble Truths of origination, cessation, and the path; has perfectly cultivated the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Supernatural Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path; has perfectly cultivated the Dharma-doors of the liberation of Emptiness, Signlessness, and Wishlessness; has perfectly cultivated… up to the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of a Buddha, and the infinite and boundless other Buddha Dharmas.
O Subhūti, that Great Bodhisattva, having accomplished such virtues arising from wisdom, if he gives rise to a thought of delight toward birth and death, or considers it delightful, or clings to and abides in the three realms, such a thing cannot occur.
O Subhūti, if a Great Bodhisattva has perfectly learned the factors of enlightenment, then all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and the assemblies of Great Bodhisattvas should ask: If a Great Bodhisattva wishes to attain the highest unsurpassed Awakening, how should he cultivate the factors of enlightenment without realizing the wondrous principles of emptiness, signlessness, wishlessness, non-arising, non-ceasing, non-creation, non-action, non-nature, and Reality? Because he does not realize them, he does not fall into the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, or Pratyekabuddha, but diligently cultivates profound Prajñāpāramitā and constantly remains without attachment.
O Subhūti, when that Great Bodhisattva is asked this question, if he answers in this way: Great Bodhisattvas who wish to attain the highest unsurpassed Awakening should only contemplate the wondrous principles of emptiness, signlessness, wishlessness, non-arising, non-ceasing, non-creation, non-action, non-nature, and Reality; as for all other factors of enlightenment, they should not cultivate them—then, O Subhūti, you should know that this Great Bodhisattva has not received from the Tathāgata, Worthy One, Perfectly Enlightened One the prediction of irreversible highest unsurpassed Awakening. Why, O Subhūti? Because that Great Bodhisattva does not yet possess the ability to reveal the prediction and demonstrate clearly that he is a Great Bodhisattva abiding in the irreversible stage and cultivating the characteristics of Dharma.
O Subhūti, when that Great Bodhisattva is asked this question, if he answers that Great Bodhisattvas who wish to attain the highest unsurpassed Awakening should correctly contemplate the wondrous principles of emptiness, signlessness, wishlessness, non-arising, non-ceasing, non-creation, non-action, non-nature, and Reality, and should also cultivate all other factors of enlightenment according to the skillful means previously explained, but without attaining realization, then, O Subhūti, you should know that this Great Bodhisattva has received from the Tathāgata, Worthy One, Perfectly Enlightened One the prediction of irreversible highest unsurpassed Awakening. Why, O Subhūti? Because that Great Bodhisattva has the ability to reveal the prediction and clearly demonstrate that he is a Great Bodhisattva abiding in the irreversible stage and cultivating the characteristics of Dharma.
Venerable Subhūti, if a Great Bodhisattva does not yet possess the ability to reveal the prediction of confirmation, clearly manifesting himself as a Great Bodhisattva abiding in the irreversible stage and cultivating the characteristics of the Dharma, one should know that this Great Bodhisattva has not yet perfectly cultivated the practices of Giving, Pure Conduct, Forbearance, Diligence, Meditative Absorption, Prajñā-pāramitā, and the factors of Bodhi; has not yet entered the stage of Thinness; has not yet become like other Great Bodhisattvas abiding in the irreversible stage who reveal the prediction of confirmation and clearly manifest that they abide in the irreversible stage.
Venerable Subhūti, if a Great Bodhisattva has the ability to reveal the prediction of confirmation, clearly manifesting himself as a Great Bodhisattva abiding in the irreversible stage and cultivating the characteristics of the Dharma, one should know that this Great Bodhisattva has perfectly cultivated the practices of Giving, Pure Conduct, Forbearance, Diligence, Meditative Absorption, Prajñā-pāramitā, and the factors of Bodhi; has entered the stage of Thinness; and has become like other Great Bodhisattvas abiding in the irreversible stage who reveal the prediction of confirmation and clearly manifest that they have abided in the irreversible stage.
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, is there anyone who has not yet attained the irreversible stage of a Great Bodhisattva but who is able to answer this question correctly and truthfully?”
The Buddha said:
“Subhūti, there are Great Bodhisattvas who, although they have not yet attained the irreversible stage, are able to answer this question correctly and truthfully.
Subhūti, although those Great Bodhisattvas have not yet attained the irreversible stage, they constantly cultivate the practices of Giving, Pure Conduct, Forbearance, Diligence, Meditative Absorption, Prajñā-pāramitā, and the factors of Bodhi. They have fully accomplished sharp wisdom, and whether they have heard or not heard, they are able to answer correctly and truthfully like Great Bodhisattvas in the irreversible stage.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, many Great Bodhisattvas earnestly cultivate the unsurpassed Enlightenment, but only a few are able to answer correctly and truthfully like Great Bodhisattvas in the irreversible stage. Is this because they have perfectly cultivated the stage of Governance, or because they have not perfectly cultivated the stage of Governance but abide in it?”
The Buddha said:
“Subhūti, it is so, it is so, exactly as you have said. Why? Subhūti, because only a few Great Bodhisattvas receive the prediction of the irreversible stage of such wondrous wisdom. If there is anyone who receives such a prediction, then they are all able to answer this question correctly and truthfully.
Subhūti, if anyone is able to answer correctly and truthfully, one should know that this Great Bodhisattva has keen wholesome roots, and the classes of gods, humans, asuras, and others in the world cannot destroy them.
Furthermore, Subhūti, if a Great Bodhisattva, even in dreams, does not delight in or praise the states of the Śrāvakas and Pratyekabuddhas; does not set the mind on delighting in or praising the phenomena of the three realms; constantly contemplates all phenomena as dreams, illusions, echoes, images, reflections, mirages, magical displays, and illusory cities. Although contemplating in this way, they do not realize ultimate reality—then, Subhūti, one should know that this is a sign of the irreversible stage of a Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva dreams of a Thus-Gone One, Arhat, Fully Enlightened Buddha, surrounded by limitless assemblies, limitless hundreds of assemblies, limitless thousands of assemblies, limitless hundreds of thousands of assemblies, limitless billions of assemblies, limitless hundreds of billions of assemblies, limitless thousands of billions of assemblies, limitless hundreds of thousands of billions of assemblies, limitless trillions of assemblies, limitless hundreds of trillions of assemblies, limitless thousands of trillions of assemblies, limitless hundreds of thousands of trillions of assemblies—namely monks, nuns, male lay followers, female lay followers, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans, and so forth—who respectfully surround the Buddha to hear the Dharma; having heard the Dharma, having understood its meaning and principles, they diligently practice the practices according to the Dharma, the practice of Dharma, and harmonious respect, then, Subhūti, one should know that this is a sign of the irreversible stage of a Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva dreams of fierce bandits destroying villages and cities, or sees wild beasts such as tigers, wolves, lions, and various venomous snakes and scorpions intending to harm their body and life; or sees enemies seeking to come and cut off their head; or sees parents, brothers, sisters, wife, children, and friends about to die; or sees themselves being oppressed and harmed by cold, heat, hunger, thirst, and other sufferings; and although dreaming of such frightening events, they are neither alarmed nor afraid, nor do they worry. After awakening from the dream, they constantly contemplate that the deceptive nature of the three realms is just like what is seen in dreams. They make the vow: ‘When I attain unsurpassed Enlightenment, I will explain clearly to sentient beings that the three realms are all false and illusory, like dream appearances.’ Then, Subhūti, one should know that this is a sign of the irreversible stage of a Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva, even in a dream, sees sentient beings in the three evil destinies—the hells, animal realm, and ghost realm—then thinks: ‘I will diligently cultivate the practices of a Great Bodhisattva and quickly proceed toward unsurpassed Enlightenment. I vow that when I attain that state, within my Buddha-land there will no longer be sentient beings in the hells, animal realm, or ghost realm, nor even the names of those evil destinies.’ After awakening from the dream, they again think in this way. Subhūti, one should know that when this Great Bodhisattva becomes a Buddha, that Buddha-land will certainly have no evil destinies. Why? Subhūti, because whether in dreams or while awake, all phenomena are non-dual and have no two aspects. Therefore, Subhūti, one should know that this is a sign of the irreversible stage of a Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva dreams of fires burning sentient beings in the hells, or again sees cities, towns, and villages being burned, they immediately make the vow: ‘If I have received the prediction of the irreversible stage and will attain unsurpassed Enlightenment, may this raging fire cease immediately and transform into cool, refreshing moisture.’ Subhūti, after this Great Bodhisattva makes such a vow, if in the dream they see the fire immediately extinguished, one should know that this is an irreversible Great Bodhisattva. But if after making such a vow the fire does not cease, one should know that they have not attained the irreversible stage. Subhūti, one should know that this is a sign of the irreversible stage of a Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva while awake clearly sees raging fires burning cities, towns, or villages, they think: ‘Whether in dreams or while awake, I have previously witnessed the conduct and signs of those in the irreversible stage, but I have not carefully examined whether they are true or false. If what I have witnessed truly exists, may this raging fire immediately cease and transform into cool, refreshing moisture.’ Subhūti, when this Great Bodhisattva makes such a truthful vow, if the raging fire immediately ceases completely, one should know that this is an irreversible Great Bodhisattva. But if after making that truthful vow the fire does not cease, then know that this person has not attained the irreversible stage. Subhūti, one should know that this is a sign of the irreversible stage of a Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva, while awake, sees fires burning cities, towns, or villages, and thinks: ‘Whether in dreams or while awake, I have personally seen the conduct and signs of those in the irreversible stage. If what I have seen truly exists and I will certainly attain unsurpassed Enlightenment, may this raging fire immediately cease completely and transform into cool, refreshing moisture.’ Subhūti, after this Great Bodhisattva makes this truthful vow, the raging fire does not immediately disappear but burns one house while sparing another, then burns another house; or burns one village while sparing another, then burns another village. It proceeds in this manner until the fire is completely extinguished. Subhūti, this Great Bodhisattva should know for themselves that they have certainly attained the irreversible stage. However, the places that were burned were due to the sentient beings there having created and increased karma that destroys the true Dharma. Because of this karma, they would first fall into evil destinies for countless eons and undergo great suffering; now, being born in the human realm, they experience the remaining calamity. Or because of this karma, they will fall into evil destinies and undergo great suffering for countless eons; now, in the human realm, they first experience a minor calamity. Therefore, Subhūti, one should know that this is a sign of the irreversible stage of a Great Bodhisattva.
Furthermore, Subhūti, from the various causes and conditions explained previously, one can know that a Great Bodhisattva is irreversible. There are also other accomplished conduct and signs by which one can know that this is an irreversible Great Bodhisattva. I will explain them clearly to you. Listen carefully.
Subhūti replied:
“Yes, please, World-Honored One, teach us.”
The Buddha told Subhūti:
“Suppose a Great Bodhisattva sees men or women, or a woman, being possessed by non-human beings. They then think: ‘If the Thus-Gone Ones, Arhats, Fully Enlightened Buddhas know that I have attained a pure and peaceful mind, may they predict me as irreversible in unsurpassed Enlightenment. Or, for a long time I have generated the pure intention to seek unsurpassed Enlightenment, having abandoned the inclination toward the Śrāvaka and Pratyekabuddha paths and solely devoted myself to seeking unsurpassed Enlightenment. Or, in the future, I will certainly attain unsurpassed Enlightenment and throughout the end of future time bring benefit and happiness to sentient beings. Or, the countless Thus-Gone Ones, Arhats, Fully Enlightened Buddhas presently truly exist throughout the ten directions, teaching the wondrous Dharma and benefiting sentient beings; those Thus-Gone Ones do not fail to see, know, understand, or realize anything, and presently know and understand the differing intentions of all sentient beings. May they compassionately illuminate my thoughts and sincere words. If I am capable of cultivating the Bodhisattva practices and will certainly attain unsurpassed Enlightenment, rescuing sentient beings from the suffering of birth and death, may this man or this woman not be disturbed by non-human beings; may those non-human beings, upon hearing my words, depart.’
Subhūti, when this Great Bodhisattva speaks these words, if that non-human being does not leave, one should know that this Great Bodhisattva has never received from the Thus-Gone Ones, Arhats, Fully Enlightened Buddhas the prediction of the irreversible stage regarding unsurpassed Enlightenment.
Subhūti, when this Great Bodhisattva speaks these words, if that non-human being immediately leaves, one should know that this Great Bodhisattva has already received from the Thus-Gone Ones, Arhats, Fully Enlightened Buddhas the prediction of the irreversible stage regarding unsurpassed Enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who have not perfectly cultivated the perfection of Giving, nor perfectly cultivated Pure Conduct, Forbearance, Diligence, Meditative Absorption, and Prajñā-pāramitā; who have not perfectly abided in 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, dispersed emptiness, unchanging emptiness, inherent emptiness, self-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, unattainable emptiness, emptiness of non-nature, emptiness of self-nature, emptiness of the self-nature of emptiness; who have not perfectly abided in suchness, Dharma-realm, Dharma-nature, non-false nature, unchanging nature, equal nature, non-arising nature, the fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; who have not perfectly abided in the Noble Truth of suffering, the Noble Truth of origin, cessation, and path; who have not perfectly cultivated the four applications of mindfulness, the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; who have not perfectly cultivated the four meditative absorptions, the four immeasurables, and the four formless concentrations; who have not perfectly cultivated the eight liberations, eight stages of mastery, nine successive concentrations, and ten universal bases; who have not perfectly cultivated the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness; who have not perfectly cultivated the dhāraṇī gateways and samādhi gateways; who have not entered the Bodhisattva’s correct nature free from arising; who have not fully cultivated all Buddha qualities; who have distanced themselves from the Bodhisattva’s skillful means; who have not escaped the afflictions caused by evil māras; who cannot thoroughly understand māra activities; who cannot measure the thickness or thinness of their wholesome roots; and who, while learning to speak the truthful words of Bodhisattvas, are deceived by evil māras.
Subhūti, when this Great Bodhisattva sees a man or woman possessed by non-human beings, they show contempt for the matter and speak truthfully: ‘If I have received from the past Buddhas the prediction of the irreversible stage regarding unsurpassed Enlightenment, may this man or woman not be disturbed by non-human beings, and may those non-human beings quickly leave according to my words.’
Subhūti, after this Great Bodhisattva says this, at that time, because the evil māra is trying to confuse and deceive them, the non-human being is driven away. Why? Subhūti, because the power of the evil māra is greater than that of that non-human being; therefore, the non-human being obeys the evil māra and leaves.
Subhūti, after this Great Bodhisattva sees this event, they become extremely joyful and think: ‘The non-human being has now left because of my power. Why? Because that non-human being abandoned the man or woman according to my vow and no other reason.’
Subhūti, this Great Bodhisattva cannot know that this was the work of the evil māra and thinks it was due to their own power, thus falsely giving rise to joy. Based on this, they look down upon other Bodhisattvas and say: ‘I have received from the Buddhas of the past the prediction of the irreversible stage regarding unsurpassed Enlightenment. Whatever vows I make are never false. You have not received predictions from the Buddhas, and therefore should not learn to make truthful statements that accord with reality. Even if you earnestly wish for it, there will certainly be no result.’
Subhūti, because this Great Bodhisattva despises and slanders other Bodhisattvas based on delusion arising from a small amount of ability; because they generate many kinds of excessive pride regarding the merits and virtues they have cultivated, they distance themselves from unsurpassed Enlightenment and cannot attain the wisdom of omniscience.
Subhūti, because this Great Bodhisattva lacks the wondrous power of skillful means, because they have developed many kinds of excessive pride, and because they despise and slander other Bodhisattvas, although they diligently strive, they fall into the ranks of Śrāvakas or Pratyekabuddhas.
Subhūti, because this Great Bodhisattva’s merits and virtues are shallow and thin, the wholesome karma created through their truthful statements arises from māra activities.
Subhūti, this Great Bodhisattva does not constantly approach, make offerings to, respect, honor, and praise virtuous spiritual friends; cannot inquire about the conduct and signs of Bodhisattvas who have attained the irreversible stage; and cannot recognize the deceptive schemes of evil māras. Therefore, all actions and deeds they perform become increasingly bound and tightened by those māras. Why? Subhūti, because this Great Bodhisattva has not cultivated Giving, Pure Conduct, Forbearance, Diligence, Meditative Absorption, and Prajñā-pāramitā for a long time, and furthermore has distanced themselves from skillful means, they are disturbed by evil māras. Therefore, Subhūti, Great Bodhisattvas should fully understand the various kinds of māra activities.”
At that time, Venerable Subhūti immediately addressed the Buddha:
“World-Honored One, why is it that Great Bodhisattvas, when cultivating the practices of Giving, Pure Conduct, Forbearance, Diligence, Meditative Absorption, and Prajñā-pāramitā, do not cultivate them for a long time; when abiding in 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, dispersed emptiness, unchanging emptiness, inherent emptiness, self-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, unattainable emptiness, emptiness of non-nature, self-nature emptiness, and the self-nature of emptiness, do not abide for a long time; when abiding in suchness, Dharma-realm, Dharma-nature, non-false nature, unchanging nature, equal nature, non-arising nature, the fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm, do not abide for a long time; when abiding in the Noble Truths of suffering, origin, cessation, and path, do not abide for a long time; when cultivating the four applications of mindfulness, four right efforts, four bases of miraculous power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path, do not cultivate them for a long time; when cultivating the four meditative absorptions, four immeasurables, and four formless concentrations, do not cultivate them for a long time; when cultivating the eight liberations, eight stages of mastery, nine successive concentrations, and ten universal bases, do not cultivate them for a long time; when cultivating the liberation doors of emptiness, signlessness, and wishlessness, do not cultivate them for a long time; when cultivating the dhāraṇī gateways and samādhi gateways; when they have not entered the Bodhisattva’s correct nature free from arising; when they have not fully cultivated all Buddha qualities; when they have distanced themselves from the Bodhisattva’s skillful means—why are they disturbed by evil māras?”
The Buddha said:
“Subhūti, the evil māras transform themselves into various forms and come before these Great Bodhisattvas, trying to deceive them by saying: ‘Oh, good son! Do you know that the Buddhas of the past have already predicted your attainment of great enlightenment? Regarding Enlightenment, you are certain to attain it and will not regress. Your name is such and such, your mother’s name is such and such, your brothers’ names are such and such, your sisters’ names are such and such, your friends and relatives, even your parents of seven generations, and your lineage all have such names… Your body was born in such a direction, such a land, such a city, such a district, such a village; you were born in such a year, during the reign of such a king…’
Subhūti, if that evil māra sees that this Bodhisattva’s mental activities are weak and their faculties dull, it falsely says: ‘In your former life, your mental activities were also weak and your faculties were also dull.’ If that evil māra sees that this Bodhisattva’s mental activities are firm and faculties sharp, it falsely says: ‘In your former life, your mental activities were also firm and your faculties were also sharp.’ If that evil māra sees that this Bodhisattva dwells in a secluded place, or in a charnel ground, or an isolated place, beneath a tree, or constantly goes for alms, or eats one meal a day, or eats in one place, or eats from one bowl, or wears patched robes, or possesses only three robes, or constantly sits without lying down, or likes old sitting mats, or has few desires, or is content, or likes solitude, or possesses right mindfulness, or delights in concentration, or possesses wondrous wisdom, or does not value offerings, or does not cherish praise, or likes purity and frugality, does not apply oil to the feet, sleeps little, is unmoving, likes few words, or delights in gentle speech, then that evil māra says: ‘In your former life, you also practiced dwelling in secluded places, charnel grounds… as described above, up to speaking little and delighting in gentle speech. Why? Because now you have accomplished such Dhūta qualities, which the world can see. Certainly in your former life you also possessed such supreme virtues. Therefore rejoice and do not belittle yourself.’
Subhūti, this Great Bodhisattva hears this evil māra speak about their former and future lives, their superior virtues, the different names of themselves and their relatives in the present, their places and times of birth, and praise of Dhūta virtues. Hearing this, they become joyful, give rise to pride, and despise and slander other Bodhisattvas.
Subhūti, at that time the evil māra knows that this Bodhisattva’s mind is dull and again says: ‘You possess all these signs of virtue. The Thus-Gone Ones, Arhats, Fully Enlightened Buddhas of the past certainly have predicted your great enlightenment. Regarding unsurpassed Enlightenment, you will certainly attain it and will not regress.’
Subhūti, at that time, because the evil māra wishes to confuse and disturb them, it falsely manifests the appearance of an ordained person, or a layperson, or parents, brothers, sisters, friends, or a Brahmin, or an exemplary teacher, or various forms of gods, dragons, yakṣas, humans and non-humans, and comes before this Great Bodhisattva saying: ‘The Thus-Gone Ones, Arhats, Fully Enlightened Buddhas of the past have long ago predicted your great enlightenment. Regarding that state, you will certainly attain it and will never regress. Why? Because you possess all the virtuous signs of a Great Bodhisattva at the irreversible stage. Therefore respect yourself and do not give rise to doubt.’
Subhūti, as I have said, it is impossible that a Great Bodhisattva who truly possesses the conduct and signs of an irreversible Great Bodhisattva would still hold excessive pride.
Subhūti, one should know that this Great Bodhisattva has already been controlled by māra and possessed by māra. Why? Because this Great Bodhisattva does not truly possess the conduct, forms, and signs of a Great Bodhisattva who has attained the irreversible stage, but merely hears an evil māra speak about their virtues, name, birthplace, and time of birth that are partly similar to reality, and immediately gives rise to pride, arrogance, contempt, and slander toward other Bodhisattvas. Therefore, Subhūti, if Great Bodhisattvas wish to attain unsurpassed Enlightenment, they should clearly understand such māra activities.”