THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 449
Chapter 54: TRANSITION AND NON-TRANSITION
At that time, Venerable Subhūti addressed the Buddha:
World-Honored One, is this irreversible Great Bodhisattva merely called irreversible, or is he also called reversible?
The Buddha said:
Subhūti, this irreversible Great Bodhisattva is called irreversible, and he is also called reversible.
Venerable Subhūti addressed the Buddha:
World-Honored One, why is this irreversible Great Bodhisattva called irreversible? Why is he also called reversible?
The Buddha said:
Subhūti, this irreversible Great Bodhisattva will certainly not retreat to the levels of the Śrāvakas and Pratyekabuddhas…, and will definitely realize the unsurpassed perfect enlightenment. For this reason, he is called irreversible. But with regard to conceptions of phenomena, he has reversions; therefore, he is also called reversible.
At that time, Subhūti said to the Buddha:
In regard to what phenomena and conceptions does this Great Bodhisattva have reversion and therefore is also called reversible?
The Buddha said:
Subhūti, this Great Bodhisattva has reversion regarding the conception of form, and therefore is also called reversible; he has reversion regarding the conceptions of feeling, perception, formations, and consciousness, and therefore is also called reversible. He has reversion regarding the conception of the six internal sense bases, and therefore is also called reversible; he has reversion regarding the conceptions of the six external sense bases, and therefore is also called reversible. He has reversion regarding the conceptions of the six internal elements, and therefore is also called reversible; he has reversion regarding the conceptions of the six external elements, and therefore is also called reversible. He has reversion regarding the conceptions of the six consciousness elements, and therefore is also called reversible; he has reversion regarding the conceptions of the six contacts, and therefore is also called reversible. He has reversion regarding the conceptions of the feelings arising conditioned by the six contacts, and therefore is also called reversible.
He has reversion regarding the conceptions of greed, hatred, and delusion, and therefore is also called reversible. He has reversion regarding the conceptions of all grasping at views, and therefore is also called reversible. He has reversion regarding the conceptions of the six pāramitās, and therefore is also called reversible. He has reversion regarding the conceptions of all emptinesses, and therefore is also called reversible. He has reversion regarding the conception of suchness, and therefore is also called reversible. He has reversion regarding the conceptions of the Four Noble Truths, and therefore is also called reversible.
He has reversion regarding the conceptions of the four foundations of mindfulness…, and therefore is also called reversible. He has reversion regarding the conceptions of the four dhyānas…, and therefore is also called reversible. He has reversion regarding the conceptions of the eight liberations…, and therefore is also called reversible. He has reversion regarding the conceptions of the three gates of liberation, and therefore is also called reversible. He has reversion regarding the conceptions of the Ten Grounds, and therefore is also called reversible. He has reversion regarding the conceptions of the five kinds of eyes and the six supernatural powers, and therefore is also called reversible.
He has reversion regarding the conceptions of all dhāraṇī teachings and all samādhi teachings, and therefore is also called reversible. He has reversion regarding the conceptions of the ten powers of the Buddha…, and therefore is also called reversible. He has reversion regarding the conceptions of the thirty-two marks of a Great Being and the eighty excellent characteristics, and therefore is also called reversible. He has reversion regarding the conceptions of the dharma of non-forgetting and the nature of constant equanimity, and therefore is also called reversible.
He has reversion regarding the conceptions of the fruit of Stream-entry up to Pratyekabuddha enlightenment, and therefore is also called reversible. He has reversion regarding the conceptions of the practices of Great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas, and therefore is also called reversible. He has reversion regarding the conceptions of all-knowing wisdom, path-knowing wisdom, and omniscient wisdom, and therefore is called reversible.
He has reversion regarding the conceptions of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas, and therefore is called reversible. Why? Because this irreversible Great Bodhisattva observes all phenomena through the emptiness of their own characteristics. Having entered the correct nature of separation from birth for Bodhisattvas, he does not see even the slightest phenomenon that can be grasped. Because nothing can be grasped, there is no creation or activity. Because there is no creation or activity, ultimately there is no arising. Because there is ultimately no arising, this is called the patience with the non-arising of dharmas. Because he has realized this patience with the non-arising of dharmas, he is called an irreversible Great Bodhisattva.
Subhūti, any Great Bodhisattva who accomplishes such actions should be known as an irreversible Great Bodhisattva.
Furthermore, Subhūti, there are evil māras who come to this Great Bodhisattva wishing to make him become weary of and abandon the unsurpassed perfect enlightenment, saying to the Bodhisattva:
“All-knowing wisdom is equal to space; its own nature is originally empty because its nature is emptiness. All phenomena are likewise so: their own nature is originally empty because their nature is emptiness, and thus they are equal to space. In this way, everything is equal to space. Within this empty nature and appearance, there is no phenomenon that can be called the subject who realizes, nor any phenomenon that can be called the object realized. The place of realization, the time of realization, and that by which realization occurs also cannot be grasped.
Since the nature and characteristics of all phenomena are empty and equal to emptiness, why do you uselessly endure hardship and labor to seek the realization of unsurpassed perfect enlightenment? Previously you heard that all assemblies of Bodhisattvas should seek unsurpassed perfect enlightenment; all of that was the speech of māras, not the true words of the Buddha. You should abandon your great bodhi aspiration. Do not, for the sake of bringing benefit and happiness to all sentient beings, cause yourselves to endure hardship for a long time. Even if you practice various difficult ascetic practices in order to seek bodhi, in the end you cannot attain it. Why do you uselessly undergo such hardship?”
Subhūti, when these Great Bodhisattvas hear such reproaches, they always carefully observe the actions of that māra. They think:
“This one wishes to destroy and cause my great bodhi mind to retreat. I should not accept these words as true. Although all phenomena are equal to space and their nature and characteristics are empty, sentient beings throughout the long night of saṃsāra do not know and do not see this. Because of inverted views and heedlessness, they experience various sufferings. I must put on the armor of merit whose nature and characteristics are empty, vast like space, and swiftly proceed toward unsurpassed perfect enlightenment. For the sake of sentient beings, I shall teach the Dharma accordingly, causing them to be liberated from the great suffering of saṃsāra and realize the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddha enlightenment, or attain unsurpassed perfect enlightenment.”
Subhūti, from the time this Great Bodhisattva first aroused the mind of enlightenment, having heard this Dharma, his mind became firm, unmoving, and unchanging. Relying upon this firm and unwavering mind, he constantly practices correctly the dharmas of Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā. Through these six pāramitās, he gradually perfects them, enters the correct nature of separation from birth for Bodhisattvas, and again correctly practices the dharmas of Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā. Through this, he dwells at the stage of non-retrogression. Therefore, although evil māras employ many schemes to destroy and cause him to retreat, they cannot make the great bodhi mind he has generated retreat.
Subhūti, this Great Bodhisattva has surpassed the Śrāvakas and Pratyekabuddhas… and all activities of māras cannot cause him to retreat from the unsurpassed perfect enlightenment he seeks; therefore he is called irreversible. Because he has abandoned all grasping and false discrimination of phenomena belonging to the two vehicles…, he is also called reversible. This Bodhisattva has these two names, unlike other beings who only have the name reversible.
Subhūti, if a Great Bodhisattva accomplishes such characteristics in his actions, he should be known as an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas, when they wish to enter the first dhyāna up to the fourth dhyāna, can enter according to their wishes. When they wish to enter loving-kindness immeasurable up to equanimity immeasurable, they can immediately enter according to their wishes. When they wish to enter the concentration of the sphere of infinite space up to the sphere of neither perception nor non-perception, they can immediately enter according to their wishes. When they wish to enter the four foundations of mindfulness up to the eightfold path of the noble ones, they can enter according to their wishes.
When they wish to enter the first liberation up to the liberation of cessation of perception and feeling, they can enter according to their wishes. When they wish to enter the first superior attainment up to the eighth superior attainment, they can enter according to their wishes. When they wish to enter the first dhyāna concentration up to the cessation of perception and feeling concentration, they can enter according to their wishes. When they wish to enter the first all-pervading sphere up to the tenth all-pervading sphere, they can enter according to their wishes. When they wish to enter the three gates of liberation, they can enter according to their wishes. When they wish to manifest the five supernatural powers, they can manifest them according to their wishes.
Subhūti, although this Great Bodhisattva enters the four dhyānas and manifests the five supernatural powers, he does not receive their results. Because of this, he is not born according to dhyānas or immeasurables; nor is he born through the power of cessation concentration and other merits. He also does not realize the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, or Pratyekabuddha enlightenment. In order to benefit sentient beings, wherever he wishes to take birth, he accomplishes it according to his aspiration.
Subhūti, any Great Bodhisattva who accomplishes such characteristics in actions should be known as an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas accomplish the intention of unsurpassed bodhi and never separate from the great bodhi mind. They do not value form; they do not value feeling, perception, formations, or consciousness. They do not value the eye faculty up to the mind faculty. They do not value the form sphere up to the dharma sphere. They do not value the eye element up to the mind element. They do not value the form element up to the dharma element. They do not value eye consciousness up to mind consciousness. They do not value eye contact up to mind contact. They do not value the feelings arising conditioned by eye contact up to those arising conditioned by mind contact.
They do not value characteristics. They do not value supports. They do not value assisting companions. They do not value the perfection of giving up to the perfection of wisdom. They do not value the four dhyānas, the four immeasurables, and the four formless concentrations. They do not value the four foundations of mindfulness up to the eightfold noble path. They do not value the eight liberations, eight superior attainments, nine sequential concentrations, and ten all-pervading spheres.
They do not value the liberation gates of emptiness, signlessness, and wishlessness. They do not value the Four Noble Truths. They do not value the eighteen kinds of emptiness. They do not value suchness up to the inconceivable realm. They do not value the Ten Grounds. They do not value the five kinds of eyes and six supernatural powers. They do not value the ten powers of the Buddha up to the eighteen unique qualities of a Buddha. They do not value the dharma of non-forgetting and the nature of constant equanimity.
They do not value all dhāraṇī teachings and all samādhi teachings. They do not value all-knowing wisdom, path-knowing wisdom, and omniscient wisdom. They do not value the levels of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas. They do not value the accomplishment of sentient beings or the purification and adornment of Buddha lands. They do not value all practices of Great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas. They do not value seeing many Buddhas. They do not value cultivating wholesome roots.
Why? Subhūti, this Great Bodhisattva understands the nature and characteristics of all phenomena: their nature and characteristics are empty, equal to space, and completely impossible to grasp. Therefore, he does not see any phenomenon by which a mind of valuing can arise. The subject who arises, the object that arises, the time of arising, the place of arising, and that through which arising occurs cannot be grasped. Why? Subhūti, all these phenomena are equal to space; their own nature is originally empty, and emptiness is their nature.
Subhūti, this Great Bodhisattva accomplishes the intention of unsurpassed bodhi and never separates from the great bodhi mind. In the four bodily postures—coming and going, raising and lowering the feet, moving, standing, sitting, lying down, advancing, stopping, carrying out tasks, and working—his mind does not become scattered and remains established in right mindfulness.
Subhūti, any Great Bodhisattva who accomplishes such actions should be known as an irreversible Great Bodhisattva.
Furthermore, Subhūti, in order to benefit sentient beings, he manifests as a householder. Through skillful means, although he enjoys the five kinds of sensual pleasures, he does not give rise to attachment within them, and all of this is for helping sentient beings. That is, if sentient beings need food, he gives food; if they need drink, he gives drink; if they need clothing, he gives clothing; if they need vehicles, he gives vehicles; and up to all necessary goods, he provides them so that their wishes are fulfilled.
Subhūti, this Great Bodhisattva practices the perfection of giving himself, encourages others to practice the perfection of giving, constantly praises according to Dharma those who practice the perfection of giving, and rejoices in and praises those who practice the perfection of giving. Likewise, he himself practices the perfection of wisdom, encourages others to practice the perfection of wisdom, constantly praises according to Dharma those who practice the perfection of wisdom, and rejoices in and praises those who practice the perfection of wisdom.
Subhūti, this Great Bodhisattva manifests as a householder and, through the marvelous power of supernatural abilities or great vows, possesses various treasures of the seven jewels filling the entire continent of Jambudvīpa, up to the three-thousand-great-thousand world system, using them to make offerings to the Buddha, Dharma, and Saṅgha treasures and to give to impoverished sentient beings.
Subhūti, this Great Bodhisattva manifests as a householder but constantly practices the pure conduct of celibacy and never truly enjoys the objects of sensual pleasure. Although he enjoys various precious treasures, he does not become attached to them. Furthermore, when enjoying sensual pleasures and treasures, he never oppresses sentient beings or causes them sorrow and suffering.
Subhūti, any Great Bodhisattva who accomplishes such actions should be known as an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas are constantly secretly protected on both sides by yakṣa spirits holding vajra clubs. They always think:
“This Great Bodhisattva will soon realize unsurpassed perfect enlightenment. I vow always to secretly follow and protect him.”
Until he attains unsurpassed perfect enlightenment, there are always five groups of vajra-club-holding spirits following closely and protecting him, never leaving him. Humans and non-humans… cannot harm him. The assemblies of gods, māras, Brahmās, and all beings in the world cannot, by any means, destroy the aspiration for unsurpassed perfect enlightenment that he has generated.
Because of this, until he attains unsurpassed perfect enlightenment, the body and mind of the Great Bodhisattva remain peaceful and free from distress.
Subhūti, the five worldly faculties of this Great Bodhisattva are always complete and never deficient. They are the eyes, ears, nose, tongue, and body. The five supramundane faculties—faith, diligence, mindfulness, concentration, and wisdom—are also never deficient.
Subhūti, the body of this Great Bodhisattva is perfect, adorned with excellent marks and characteristics. The merits of his thoughts increase moment by moment until he attains unsurpassed perfect enlightenment.
Subhūti, any Great Bodhisattva who accomplishes such actions and characteristics should be known as an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas always act as superior persons and never as inferior persons.
Venerable Subhūti said to the Buddha:
World-Honored One, why is it said that this Great Bodhisattva always acts as a superior person and never as an inferior person?
The Buddha said:
Subhūti, all afflictions of this Great Bodhisattva no longer manifest, and his merits increase moment by moment until he attains unsurpassed perfect enlightenment. At all times, his mind does not become scattered. Therefore, I say he always acts as a superior person and never as an inferior person.
Furthermore, Subhūti, this Great Bodhisattva accomplishes the intention of unsurpassed perfect enlightenment, never separates from the great bodhi mind, and constantly purifies his livelihood. He does not practice spells, medicine, fortune-telling, or other forms of wrong livelihood. He does not, for the sake of fame and profit, use spells to curse or control spirits so that they seize men and women to ask about good or bad omens. Nor does he use spells to cause men, women, young or old, animals, ghosts, and others to manifest strange phenomena.
He also does not examine appearances, length of life, wealth, status, gender, or various matters of good and evil.
It also does not make predictions about cold and heat, good harvests and poor harvests, auspiciousness and calamity, good and bad, thereby causing sentient beings to become confused and deluded.
It also does not use forbidden spells, the mixing of medicines, or heterodox methods of healing illness, nor does it form alliances with noble and influential people.
It also does not perform tasks for others involving social communication, manifesting the appearance of being close and friendly, pursuing benefit and seeking fame; it still does not have a mind attached to looking at, gazing upon, speaking with, laughing with, or joking with men and women, much less engaging in other such matters.
It also does not respectfully honor or make offerings to spirits and deities. Therefore, I say: “He constantly acts as a superior practitioner and does not become a lesser practitioner.” Why is this so? Subhūti, this Great Bodhisattva knows that the nature and characteristics of all phenomena are empty. Within that emptiness of nature and characteristics, he does not see any characteristic whatsoever. Because he does not see characteristics, he distances himself from all forms of improper livelihood, spells, magic, medicine, fortune-telling, and physiognomy, seeking only the unsurpassed perfect enlightenment and constantly benefiting all sentient beings. Subhūti, any Great Bodhisattva who accomplishes such actions should be known as a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, regarding thoughts of worldly literature and skills, all non-retrogressing Great Bodhisattvas, although extremely skilled and proficient, do not delight in or become attached to them. Why is this so? Subhūti, this Great Bodhisattva fully understands that the nature and characteristics of all phenomena are empty. Within this emptiness of nature and characteristics, the various worldly forms of literature and skills cannot be grasped. Moreover, worldly literature and skills are merely mixed and defiled speech belonging to improper livelihood. Therefore, the Bodhisattva knows them but does not engage in them.
Subhūti, regarding thoughts of worldly treatises and the writings of non-Buddhist schools, this Great Bodhisattva may also understand them very well, but does not delight in or become attached to them. Why is this so? Subhūti, this Great Bodhisattva understands that all phenomena are ultimately empty. Within this ultimate emptiness, all treatises and writings cannot be grasped. Moreover, the principles and matters discussed in worldly and non-Buddhist treatises often contain additions and omissions, do not accord with the path of the Bodhisattva, and belong to the category of mixed and defiled frivolous discourse. Therefore, the Bodhisattva knows them but does not delight in them. Subhūti, any Great Bodhisattva who accomplishes such actions should be known as a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressing Great Bodhisattvas have yet other actions by which one can know they are non-retrogressing Great Bodhisattvas. I shall explain and distinguish them for you. Listen carefully and reflect well.
Subhūti said:
“May the World-Honored One please teach us! We in the great assembly wholeheartedly wish to hear.”
The Buddha taught:
Subhūti, all non-retrogressing Great Bodhisattvas cultivate the Perfection of Wisdom, understand clearly that all phenomena have no inherent possession, constantly remain inseparable from the intention of enlightenment, and do not delight in examining or discussing the aggregates, sense fields, and elements. Why is this so? Because the Great Bodhisattva has thoroughly contemplated and completely understood the principle that the nature and characteristics of the aggregates, sense fields, and elements are all empty.
Subhūti, this Great Bodhisattva does not delight in examining or discussing various worldly affairs. Why is this so? Regarding the thought that all affairs are empty in nature and characteristics, this Great Bodhisattva has thoroughly contemplated and completely understood it.
Subhūti, this Great Bodhisattva does not delight in examining or discussing matters concerning kings and courts. Why is this so? Because this Great Bodhisattva abides in the emptiness of intrinsic nature and does not see even the slightest phenomenon possessing characteristics of superiority or inferiority, nobility or lowliness.
Subhūti, this Great Bodhisattva does not wish to examine or discuss matters concerning thieves. Why is this so? Because this Great Bodhisattva abides in emptiness of self-characteristics and does not see even the slightest phenomenon possessing characteristics of gain or loss, giving or taking away.
Subhūti, this Great Bodhisattva does not wish to examine or discuss matters concerning armies. Why is this so? Because this Great Bodhisattva abides in the emptiness of intrinsic nature and does not see phenomena as having characteristics of increase or decrease, gathering or dispersing.
Subhūti, this Great Bodhisattva does not wish to examine or discuss matters concerning warfare. Why is this so? Because this Great Bodhisattva completely abides in suchness within the emptiness of all phenomena and does not see even the slightest phenomenon possessing characteristics of strength or weakness, hatred or anger.
Subhūti, this Great Bodhisattva does not wish to examine or discuss matters concerning cities and towns. Why is this so? Because this Great Bodhisattva abides in the emptiness of the realm of empty objects and does not see even the slightest phenomenon possessing characteristics of dependence or non-dependence, good or bad.
Subhūti, this Great Bodhisattva does not wish to examine or discuss matters concerning villages. Why is this so? Because this Great Bodhisattva abides in the emptiness of all phenomena and does not see even the slightest phenomenon possessing characteristics of increase or decrease, union or separation.
Subhūti, this Great Bodhisattva does not wish to examine or discuss matters concerning kingdoms and lands. Why is this so? Because this Great Bodhisattva abides in ultimate reality and does not see phenomena as possessing characteristics of belonging or not belonging, here or there.
Subhūti, this Great Bodhisattva does not wish to examine or discuss matters concerning the self, sentient beings, and even understanding and perception. Why is this so? Because this Great Bodhisattva abides in ultimate emptiness and completely does not see distinctions in the characteristics of self, nor does he see any independent agent existing or not existing.
Subhūti, this Great Bodhisattva does not wish to examine or discuss auspicious signs and appearances. Why is this so? Because this Great Bodhisattva completely abides in signlessness and does not see phenomena as having different characteristics of beauty or ugliness.
Subhūti, this Great Bodhisattva does not delight in examining or discussing such worldly matters… He only delights in examining and discussing the Perfection of Wisdom. Why is this so? Because the profound Perfection of Wisdom is far removed from all characteristics and realizes the unsurpassed perfect enlightenment.
Subhūti, this Great Bodhisattva constantly does not separate from the intention corresponding to the wisdom of omniscience, practices the Perfection of Giving, and is free from greed and stinginess. He practices the Perfection of Pure Discipline and is free from breaking precepts. He practices the Perfection of Patience and is free from anger. He practices the Perfection of Diligence and is free from laziness. He practices the Perfection of Meditation and is free from the path of distraction and agitation. He practices the Perfection of Wisdom and is free from the path of mistaken wisdom.
Subhūti, this Great Bodhisattva, although practicing that all phenomena are empty, delights in and wishes for the true Dharma, does not delight in non-Dharma, and constantly vows to benefit all sentient beings.
Subhūti, this Great Bodhisattva, although practicing the emptiness of phenomena that cannot be grasped, constantly praises the virtues of the Three Jewels, creating benefit and happiness for all sentient beings.
Subhūti, this Great Bodhisattva, although practicing the one-flavored characteristic of all phenomena—suchness and the Dharma realm—still delights in praising the various virtues of suchness and the Dharma realm.
Subhūti, this Great Bodhisattva knows that all phenomena are ultimately empty, yet cherishes good friends and distances himself from bad friends. Good friends are the Buddhas and Bodhisattvas. Or those of the Śrāvaka and Pratyekabuddha vehicles who can skillfully teach and establish sentient beings, causing them to turn toward the unsurpassed perfect enlightenment, are also called good friends.
Subhūti, this Great Bodhisattva always delights in drawing near to all Tathāgata Arhats, Perfectly Enlightened Ones. If he hears that a Tathāgata Arhat, Perfectly Enlightened One, is teaching the Dharma in another world, he immediately uses the power of his vows to be born in that world, making offerings, respectfully honoring, revering, praising, listening to, and receiving the true Dharma.
Subhūti, this Great Bodhisattva, whether day or night, constantly does not separate from the intention of mindfulness of the Buddha, and constantly does not separate from the intention of hearing the Dharma. Because of this cause and condition, regardless of which land the World-Honored One is currently teaching the true Dharma in, he immediately relies on the power of vows to be born in that land, or uses supernatural powers to go there and hear the Dharma. Because of this cause and condition, these Great Bodhisattvas, lifetime after lifetime, wherever they are born, never become separated from the Buddha, constantly hear the true Dharma without interruption.
Subhūti, this Great Bodhisattva always creates benefit and happiness for sentient beings. Therefore, although he constantly manifests the first meditative absorption through the attainment of the Neither-Perception-nor-Non-Perception Realm, he still uses skillful means to arouse a mind toward the Desire Realm in order to teach sentient beings the ten wholesome courses of action. He also follows the power of his vows to be born in lands within the Desire Realm where a Buddha exists, in order to make offerings to, respectfully honor, revere, praise the Buddhas and World-Honored Ones, listen to the true Dharma, and cultivate excellent practices.
Subhūti, any Great Bodhisattva who accomplishes such actions should be known as a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas constantly cultivate Giving Perfection up to Prajñāpāramitā; constantly practice inner emptiness up to the emptiness of the emptiness of intrinsic nature; constantly practice suchness up to the inconceivable realm; constantly practice the Noble Truths of suffering, origination, cessation, and the path; constantly cultivate the four foundations of mindfulness up to the eightfold Noble Path; constantly cultivate the four meditations, the four immeasurables, and the four formless absorptions; constantly cultivate the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten universal bases; constantly cultivate the liberation doors of emptiness, signlessness, and wishlessness; constantly cultivate the five kinds of eyes and the six supernormal powers; constantly cultivate all dhāraṇī gateways and all samādhi gateways; constantly cultivate the ten powers of the Buddha up to the eighteen unique qualities of a Buddha; constantly cultivate the quality of never forgetting and the nature of always equanimous relinquishment; constantly cultivate the wisdom of all-knowing, the wisdom of knowing the paths, and the wisdom of knowing all aspects; constantly cultivate all practices of a Great Bodhisattva; constantly seek the supreme unsurpassed Enlightenment.
Subhūti, this Great Bodhisattva, while abiding on his own stage, never gives rise to doubt, thinking: “I am an irreversible one; I am not an irreversible one.” Why? Because this Great Bodhisattva does not see even the slightest dharma that can be said to be something by which one can regress or not regress with regard to supreme Enlightenment.
Subhūti, this Great Bodhisattva has no confusion or doubt regarding the dharmas of his own fruition. Why? Because this Great Bodhisattva has completely understood and thoroughly penetrated his own stage.
Subhūti, just as a stream-enterer abiding in the fruit of stream-entry has no doubt or confusion regarding the dharmas of that very fruit; a once-returner, a non-returner, an arhat, a solitary buddha, and all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones likewise abide in their respective fruits and have no doubt or confusion regarding the dharmas of those fruits. This Great Bodhisattva is the same: regarding the dharmas of the irreversible stage in which he himself abides, he knows clearly, sees clearly, and no longer has confusion or doubt.
Subhūti, this Great Bodhisattva abides in that stage in order to bring about the accomplishment of sentient beings, to adorn and purify Buddha-fields, and to cultivate merits and virtues. If any demonic activity arises, he immediately recognizes it, but does not follow the influence of that demonic activity and become changed. He is able to completely subdue all kinds of demonic activities so that they do not obstruct his cultivation of merits and virtues.
Subhūti, just as when someone commits one of the uninterrupted karmic offenses, that uninterrupted mind always follows that person until the end of life and never leaves him. Why? Subhūti, because it arises from the intention to create an uninterrupted offense, and due to its increasing power it continues to transform until death and cannot be subdued. Even if another wholesome mind arises, it still cannot stop it. This Great Bodhisattva is also like this. When abiding in his own stage, his mind does not waver and has no discriminating thought, and therefore he cannot be turned by the worldly hosts of gods, humans, and asuras. Why? Subhūti, because the mind of this Great Bodhisattva is firm, surpassing the worldly hosts of gods, humans, māras, Brahmās, asuras, and others. He has entered the right nature of separation from birth for a Bodhisattva abiding in the irreversible fruition, and has attained the superior supernatural powers of a Bodhisattva in order to bring about the accomplishment of sentient beings, adorn and purify Buddha-fields, and from one Buddha-field to another make offerings, show reverence, honor, and praise the World-Honored Buddhas and their disciples, listen to the true Dharma, plant wholesome roots in the presence of Buddhas, and inquire about the meanings of the teachings that Bodhisattvas study.
Subhūti, this Great Bodhisattva, abiding in his own stage, practices Prajñāpāramitā and wholesome dharmas. If demonic activities occur, he immediately knows them, and definitely does not change according to those demonic activities. Using skillful means, he gathers those demonic activities into ultimate reality and then uses skillful means to eliminate them. Regarding the dharmas of his own stage, he has no confusion or doubt. Why? Because this Great Bodhisattva knows that all dharmas enter into ultimate reality, understands ultimate reality, which is neither one nor many. Within ultimate reality there is no discrimination. Because he no longer has confusion or doubt regarding ultimate reality, he no longer hesitates regarding the dharmas of his own stage.
Subhūti, even if there is a transformation of body and rebirth, this Great Bodhisattva still does not regress from ultimate reality and will never give rise to a mind that turns toward the vehicle of the Śrāvakas or solitary buddhas. Why? Because this Great Bodhisattva knows that the own-characteristic of all dharmas is emptiness. Within this emptiness, he does not see any dharma as either arising or ceasing, defiled or purified.
Subhūti, even until the transformation of body, this Great Bodhisattva does not doubt: “Will I attain supreme Enlightenment or will I not attain it?” Why? Because this Great Bodhisattva completely penetrates that the own-characteristic of all dharmas is emptiness, and that is precisely supreme Enlightenment.
Subhūti, this Great Bodhisattva abides in his own stage and does not follow external conditions. Regarding the dharmas of his own stage, no one can destroy them. Why? Because this Great Bodhisattva has accomplished unwavering wisdom and irreversible wisdom. All evil conditions cannot overturn him.
Subhūti, if an evil māra assumes the appearance of a Buddha and comes to this Bodhisattva, saying: “Now you should seek the fruit of arhatship, end the outflows, and enter Nirvāṇa. You have not yet received the prediction of great Bodhi, nor have you attained the patience with regard to the non-arising of dharmas. Now you do not yet possess the characteristics of an irreversible one. The Thus Come One should not predict supreme Enlightenment for you. You must possess the characteristics of an irreversible one before you can hope for the Buddha’s prediction of supreme Enlightenment.”
Subhūti, when that Great Bodhisattva hears these words, his mind does not waver, does not regress, is not startled, and is not afraid. This Great Bodhisattva should personally know: “Certainly I have already received from the World-Honored Buddhas of the past the prediction of great Bodhi.” Why? Because a Bodhisattva who has accomplished such excellent dharmas will certainly be predicted to attain great Bodhi by a Thus Come One, Worthy One, Perfectly Enlightened One. “Having accomplished such excellent dharmas, how could a Thus Come One, Worthy One, Perfectly Enlightened One not give me the prediction? Therefore, I have certainly received the prediction of great Bodhi from the Buddhas of the past.”
Subhūti, regarding this Great Bodhisattva, if an evil māra or a servant of māra, pretending to be the Buddha, comes to this Bodhisattva and predicts that the Bodhisattva will become a Śrāvaka, or predicts that the Bodhisattva will become a solitary buddha, saying: “Good man, why do you need supreme Enlightenment and endure great suffering for a long time, wandering through birth and death? Quickly attain non-remainder Nirvāṇa, end birth and death, and enjoy complete peace.”
Subhūti, after hearing these words, the Great Bodhisattva thinks: “Certainly this is an evil māra or a servant of māra who has taken the appearance of a Buddha in order to disturb my mind, predicting for me the states of Śrāvaka and solitary buddha and causing me to regress from supreme Enlightenment. Why? There are certainly no Buddhas who teach Bodhisattvas to turn toward the Śrāvaka and solitary buddha paths and abandon supreme Enlightenment.”
Subhūti, regarding this Great Bodhisattva, if an evil māra or a servant of māra, pretending to be the Buddha, says to the Bodhisattva: “The Mahāyāna scriptures that you uphold are not spoken by the Buddha, nor were they spoken by the Buddha’s disciples. They are teachings spoken by evil māras or outsiders who deceive you. Now you should not uphold or recite them.”
After hearing these words, this Great Bodhisattva thinks: “Certainly this is an evil māra or a companion of māra who wishes me to abandon the supreme Enlightenment I seek, and therefore says that those profound Mahāyāna scriptures are not spoken by the Buddha, nor by disciples of the Thus Come One. Why? Apart from these scriptures, there is certainly no way by which supreme Enlightenment can be attained.”
Subhūti, you should know that this Great Bodhisattva has already abided in the stage of irreversibility and received the prediction of great Bodhi from the Buddhas of the past long ago. Why? Because this Great Bodhisattva has fully accomplished all the characteristics of an irreversible one. If Bodhisattvas accomplish such characteristics, you should know that they have received the prediction of great Bodhi and have already abided in the irreversible fruition.
Subhūti, any Great Bodhisattva who accomplishes such characteristics should be known as an irreversible Great Bodhisattva.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, all irreversible Great Bodhisattvas uphold the true Dharma, protect the true Dharma, and do not begrudge their bodies or lives, much less their wealth and relatives. This Great Bodhisattva constantly thinks: “I would rather abandon relatives, friends, wealth, and even my own life than abandon the true Dharma of the Buddhas.” Why? Because relatives, friends, wealth, and one’s own life are always available throughout lifetimes and are easy to obtain. But the true Dharma of the Buddhas is encountered only once in hundreds of thousands of millions of eons. Encountering the true Dharma is like, after the long night of cyclic existence, encountering great benefit and well-being. Therefore, I must diligently protect it.
Subhūti, when protecting the true Dharma, this Great Bodhisattva should think: “I do not merely protect the true Dharma of one Buddha or two Buddhas, up to hundreds of thousands of Buddhas; rather, I protect the true Dharma of all Buddhas throughout the ten directions and three times, ensuring that the true Dharma does not decline.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, what is the true Dharma of the Buddhas? Why does this Great Bodhisattva protect it without begrudging body or life?”
The Buddha said:
“Subhūti, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones have awakened to and taught that all dharmas are empty. This is called the true Dharma of the Buddhas. There are ignorant beings who criticize and slander it, saying: ‘This is not the Dharma, not the Vinaya, and not the teaching of the Teacher of Gods and Humans. Practicing this Dharma does not lead to supreme Enlightenment and does not attain the ultimate peaceful bliss of Nirvāṇa.’”
“Subhūti, this Great Bodhisattva protects this Dharma without begrudging body or life, constantly thinking: ‘The Buddhas have said: The emptiness of all dharmas is the refuge and support of all sentient beings. Bodhisattvas who cultivate this Dharma quickly attain supreme Enlightenment, save sentient beings from birth, aging, sickness, and death, and help them attain the complete peaceful bliss of Nirvāṇa. Therefore, I must protect it without begrudging body or life.’”
“He also thinks: ‘I too am among the Buddhas of the future. The Buddha has predicted great Bodhi for me. For this reason, the true Dharma of the Buddhas is my true Dharma, and I must protect it without begrudging body or life. In the future, when I become a Buddha, I will also teach sentient beings such teachings of emptiness.’”
“Subhūti, this Great Bodhisattva sees the benefit and meaning of protecting the true Dharma taught by the Thus Come One, and therefore does not begrudge body or life. Until attaining supreme Enlightenment, he never becomes lazy or abandons it.”
“Subhūti, when this Great Bodhisattva accomplishes such characteristics, you should know that he is an irreversible Great Bodhisattva.”
Again, Subhūti, all irreversible Great Bodhisattvas, upon hearing the right Dharma expounded by the Tathāgatas, Arhats, Completely Enlightened Ones, do not become confused or doubtful; having heard it, they retain it and never forget it until they attain the unsurpassed enlightenment. Why? Because these Great Bodhisattvas have completely attained dhāraṇī.
At that time, Subhūti said to the Buddha:
World-Honored One, which dhāraṇīs have these Great Bodhisattvas attained such that, when they hear the right Dharma taught by the Tathāgatas, Arhats, Completely Enlightened Ones, they do not become confused or doubtful, and after hearing it they retain it and never forget it?
The Buddha said:
Subhūti, these Great Bodhisattvas have attained the Inexhaustible Treasury Dhāraṇī, the Ocean Seal Dhāraṇī, the Lotus Multitude Treasury Dhāraṇī… Therefore, when they hear the right Dharma spoken by the Tathāgatas, Arhats, Completely Enlightened Ones, they do not become confused or doubtful; having heard it, they retain it and constantly do not forget it.
The Venerable Subhūti again said to the Buddha:
Do these Great Bodhisattvas only hear the right Dharma taught by the Tathāgatas, Arhats, Completely Enlightened Ones without confusion or doubt, retaining it after hearing and never forgetting it? Or do they also hear the right Dharma taught by Bodhisattvas, Pratyekabuddhas, Śrāvakas, and devas, nāgas, yakṣas, asuras, and others, without confusion or doubt, retaining it after hearing and never forgetting it?
The Buddha said:
Subhūti, these Great Bodhisattvas hear all sounds, languages, written words, and meanings of all sentient beings and completely understand them, without confusion or doubt; even throughout the endless future they do not forget them. Why? Because these Great Bodhisattvas have attained the Inexhaustible Treasury Dhāraṇī… which preserves what has been spoken and causes it not to be forgotten.
Subhūti, any Great Bodhisattva who accomplishes such characteristics should be known as an irreversible Great Bodhisattva.
**Chapter 55: The Profound Meaning (1)**
At that time, the Venerable Subhūti said to the Buddha:
World-Honored One, this irreversible Great Bodhisattva has accomplished vast, supreme merits and virtues that are immeasurable, innumerable, without boundaries, and inconceivable.
The Buddha said:
That is right, that is right, just as you have said! This irreversible Great Bodhisattva has accomplished vast, supreme merits and virtues that are immeasurable, innumerable, without boundaries, and inconceivable. Why? Subhūti, this Great Bodhisattva has attained immeasurable, boundless superior wisdom, not shared by Śrāvakas and Pratyekabuddhas. Abiding in that wisdom, this Great Bodhisattva gives rise to four kinds of superior unobstructed understanding. Through these four kinds of superior unobstructed understanding, no beings among humans, devas, and asuras in the world can question in such a way as to exhaust this Bodhisattva’s wisdom and eloquence.
At that time, Subhūti again said to the Buddha:
World-Honored One, one could spend as many kalpas as the number of grains of sand in the Ganges River proclaiming the characteristics of irreversible Great Bodhisattvas that the Buddha has spoken of, or revealing the boundless supreme merits and virtues that irreversible Great Bodhisattvas have accomplished. I humbly request that the Tathāgata, Arhat, Completely Enlightened One, for the assembly of Great Bodhisattvas, explain again the profound meaning, so that those Great Bodhisattvas who abide therein may cultivate Giving Perfection through Prajñā-pāramitā and quickly perfect them; may abide in inner emptiness through emptiness of the emptiness of intrinsic nature and quickly perfect them; may abide in suchness through the inconceivable realm and quickly perfect them; may abide in the noble truths of suffering, origin, cessation, and path and quickly perfect them; may cultivate the four applications of mindfulness through the eightfold noble path and quickly perfect them; may cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations and quickly perfect them; may cultivate the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten universal bases and quickly perfect them; may cultivate the liberation approaches of emptiness, signlessness, and wishlessness and quickly perfect them; may cultivate all dhāraṇī Dharma-gates and all samādhi Dharma-gates and quickly perfect them; may cultivate the stage of Extreme Joy through the stage of Dharma Cloud and quickly perfect them; may cultivate the five kinds of eyes and the six supernatural powers and quickly perfect them; may cultivate the ten powers of the Buddha through the eighteen unique qualities of the Buddha and quickly perfect them; may cultivate the thirty-two marks of a Great Being and the eighty excellent characteristics and quickly perfect them; may cultivate the qualities of not forgetting and always maintaining equanimity and quickly perfect them; may cultivate all-knowledge, knowledge of the paths, and knowledge of all aspects and quickly perfect them.
The Buddha said:
Subhūti, excellent, excellent! Now you are able, for the sake of the assembly of Great Bodhisattvas, to request that the Tathāgata, Arhat, Completely Enlightened One explain the profound meaning, enabling the assembly of Great Bodhisattvas to abide therein, cultivate these merits and virtues, and quickly perfect them.
Subhūti, you should know that this profound meaning is emptiness, signlessness, wishlessness, non-arising action, non-production, non-destruction, tranquility, Nirvāṇa, suchness, Dharma realm, Dharma nature, and ultimate reality. Such things are called the profound meaning.
Subhūti, you should know that all explanations of such profound meanings, with their countless concepts, are all intended to reveal the profound meaning of Nirvāṇa.
At that time, Subhūti again said to the Buddha:
Is it only Nirvāṇa that is given the meaning of profundity, or do other phenomena also have profound meaning?
The Buddha said:
Subhūti, all other phenomena are also called profound. Why? Subhūti, form is also called profound. Feeling, perception, formations, and consciousness are also called profound. The eye-base through the mind-base are also called profound. The form-base through the Dharma-base are also called profound. The eye-element through the mind-element are also called profound. The form-element through the Dharma-element are also called profound. The eye-consciousness element through the mind-consciousness element are also called profound. Eye-contact through mind-contact are also called profound. The feelings arising dependent on eye-contact as a condition, through the feelings arising dependent on mind-contact as a condition, are also called profound. The earth element through the consciousness element are also called profound. Ignorance through aging and death are also called profound. The Perfection of Giving through the Perfection of Prajñā are also called profound. The noble truths of suffering, origin, cessation, and path are also called profound. The four applications of mindfulness through the eightfold noble path are also called profound. The four meditative absorptions, the four immeasurables, and the four formless concentrations are also called profound. The eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten universal bases are also called profound. The liberation Dharma-gates of emptiness, signlessness, and wishlessness are also called profound. All dhāraṇī Dharma-gates and all samādhi Dharma-gates are also called profound. The ten grounds cultivated by Bodhisattvas of the Three Vehicles are also called profound. The five kinds of eyes and the six supernatural powers are also called profound. The ten powers of the Tathāgata through the eighteen unique qualities of the Buddha are also called profound. The thirty-two marks of a Great Being and the eighty excellent characteristics are also called profound. The qualities of not forgetting and always maintaining equanimity are also called profound. The fruit of Stream-entry through Pratyekabuddha enlightenment are also called profound. All-knowledge, knowledge of the paths, and knowledge of all aspects are also called profound. All practices of Great Bodhisattvas and the unsurpassed enlightenment of all Buddhas are also called profound.