THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 452
Chapter 59: Drawing Near
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, when practicing profound Prajñāpāramitā, how should great Bodhisattvas draw near the Dharma of Emptiness? How should they enter the Samādhi of Emptiness? How should they draw near Signlessness? How should they enter the Samādhi of Signlessness? How should they draw near Wishlessness? How should they enter the Samādhi of Wishlessness? How should they draw near the Four Foundations of Mindfulness up to the Noble Eightfold Path? How should they cultivate the Four Foundations of Mindfulness up to the Noble Eightfold Path? How should they draw near the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha? How should they cultivate the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha?”
The Buddha said:
“Subhūti, when practicing profound Prajñāpāramitā, great Bodhisattvas should contemplate form as empty; they should contemplate feeling, perception, formations, and consciousness as empty. They should contemplate the eye-base up to the mind-base as empty; they should contemplate the form-base up to the dharma-base as empty. They should contemplate the eye-element up to the mind-element as empty. They should contemplate the form-element up to the dharma-element as empty. They should contemplate the eye-consciousness element up to the mind-consciousness element as empty. They should contemplate eye-contact up to mind-contact as empty. They should contemplate the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact as all empty. They should contemplate the earth element up to the consciousness element as empty. They should contemplate ignorance up to old age and death as empty. They should contemplate the Perfection of Giving up to the Perfection of Wisdom as empty. They should contemplate the inner emptiness up to the emptiness of the emptiness of intrinsic nature as empty. They should contemplate thusness up to the inconceivable realm as empty. They should contemplate the Noble Truths of suffering, origin, cessation, and the path as empty. They should contemplate the four meditative absorptions, the four immeasurables, and the four formless absorptions as empty. They should contemplate the eight liberations up to the ten all-pervasive contemplations as empty. They should contemplate the Four Foundations of Mindfulness up to the Noble Eightfold Path as empty. They should contemplate the liberation gates of Emptiness, Signlessness, and Wishlessness as empty. They should contemplate the three vehicles and the ten Bodhisattva stages as empty. They should contemplate all dhāraṇī gateways and all samādhi gateways as empty. They should contemplate the five kinds of vision and the six supernormal powers as empty. They should contemplate the ten powers of the Buddha up to the eighteen unique qualities of a Buddha as empty. They should contemplate the Buddha’s thirty-two major marks and eighty minor characteristics as empty. They should contemplate non-forgetfulness and the nature of constant equanimity as empty. They should contemplate omniscient wisdom, wisdom of the path, and wisdom of all aspects as empty. They should contemplate the fruit of Stream-enterer up to Pratyekabuddha enlightenment as empty. They should contemplate all Bodhisattva practices as empty. They should contemplate the unsurpassed enlightenment of all Buddhas as empty. They should contemplate conditioned and unconditioned dharmas as empty. They should contemplate worldly and supramundane dharmas as empty. They should contemplate conditioned and unconditioned phenomena as empty. They should contemplate past, future, and present dharmas as empty. They should contemplate wholesome, unwholesome, and neutral dharmas as empty. They should contemplate the dharmas of the Desire Realm, Form Realm, and Formless Realm as empty.
“Subhūti, while contemplating in this way, that Bodhisattva should not allow the mind to become disturbed. If the mind is undisturbed, then no dharma is seen. If no dharma is seen, then there is no attainment. Why is this?
“Subhūti, this Bodhisattva has skillfully learned that the intrinsic characteristics of all dharmas are empty. No dharma can increase, and no dharma can decrease. Therefore, with regard to dharmas, nothing can be seen and nothing can be attained. Why?
“Subhūti, within the ultimate truth, all dharmas—the one who realizes, that which is realized, the place of realization, the time of realization, the cause of realization, whether united or separated—cannot be seen and cannot be grasped.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, as you have said, great Bodhisattvas should contemplate all dharmas as empty and should not seek attainment. Why should great Bodhisattvas contemplate all dharmas as empty and not seek attainment?”
The Buddha said:
“Subhūti, when great Bodhisattvas contemplate all dharmas as empty, they should first think: ‘I should contemplate the characteristics of all dharmas as empty. I should not seek attainment. For the sake of learning, I contemplate all dharmas as empty. It is not for the sake of realization that I contemplate them as empty. Now is the time for learning, not the time for realization.’
“Subhūti, before this Bodhisattva has entered the stage of stability, the mind should be focused on its object. Once stability has been entered, there is no longer any need to bind the mind to an object.
“Subhūti, at such a time, the Bodhisattva does not retreat from the Perfection of Giving without attaining the exhaustion of defilements, nor from the Perfection of Wisdom without attaining the exhaustion of defilements. The Bodhisattva does not retreat from inner emptiness up to the emptiness of the emptiness of intrinsic nature without attaining the exhaustion of defilements; does not retreat from thusness up to the inconceivable realm without attaining the exhaustion of defilements; does not retreat from the Noble Truth of suffering, nor from the Noble Truths of origin, cessation, and the path, without attaining the exhaustion of defilements; does not retreat from the four meditative absorptions, the four immeasurables, or the four formless absorptions without attaining the exhaustion of defilements; does not retreat from the eight liberations, the eight spheres of mastery, the nine successive absorptions, or the ten all-pervasive contemplations without attaining the exhaustion of defilements; does not retreat from the Four Foundations of Mindfulness up to the Noble Eightfold Path without attaining the exhaustion of defilements; does not retreat from the liberation gates of Emptiness, Signlessness, or Wishlessness without attaining the exhaustion of defilements; does not retreat from the three vehicles or the ten Bodhisattva stages without attaining the exhaustion of defilements; does not retreat from all dhāraṇī gateways or all samādhi gateways without attaining the exhaustion of defilements; does not retreat from the five kinds of vision, the six supernormal powers, the ten powers of the Buddha, up to the eighteen unique qualities of a Buddha, without attaining the exhaustion of defilements; does not retreat from the marks and characteristics, non-forgetfulness, or constant equanimity without attaining the exhaustion of defilements; does not retreat from omniscient wisdom, wisdom of the path, or wisdom of all aspects without attaining the exhaustion of defilements; does not retreat from the Bodhisattva’s deeds or unsurpassed enlightenment without attaining the exhaustion of defilements. Why?
“Subhūti, this Bodhisattva has fully matured such vast and sublime wisdom, skillfully abides in emptiness and in all the factors of awakening, and constantly thinks: ‘Now is the time to learn, not the time to attain.’
“Subhūti, a Bodhisattva practicing profound Prajñāpāramitā constantly thinks: ‘With respect to the Perfection of Giving up to the Perfection of Wisdom, now I should learn, not attain. With respect to inner emptiness up to the emptiness of the emptiness of intrinsic nature, now I should learn, not attain. With respect to thusness up to the inconceivable realm, now I should learn, not attain. With respect to the Noble Truths of suffering, origin, cessation, and the path, now I should learn, not attain. With respect to the four meditative absorptions, the four immeasurables, and the four formless absorptions, now I should learn, not attain. With respect to the eight liberations up to the ten all-pervasive contemplations, now I should learn, not attain. With respect to the Four Foundations of Mindfulness up to the Noble Eightfold Path, now I should learn, not attain. With respect to the liberation gates of Emptiness, Signlessness, and Wishlessness, now I should learn, not attain. With respect to the three vehicles and the ten Bodhisattva stages, now I should learn, not attain. With respect to all dhāraṇī gateways and all samādhi gateways, now I should learn, not attain. With respect to the five kinds of vision and the six supernormal powers, now I should learn, not attain. With respect to the ten powers of the Buddha up to the eighteen unique qualities of a Buddha, now I should learn, not attain. With respect to the marks and characteristics, now I should learn, not attain. With respect to non-forgetfulness and constant equanimity, now I should learn, not attain. With respect to omniscient wisdom, wisdom of the path, and wisdom of all aspects, now I should learn, not attain. With respect to all Bodhisattva practices, now I should learn, not attain. With respect to the unsurpassed enlightenment of all Buddhas, now I should learn, not attain. Today, for the sake of learning omniscient wisdom, I skillfully learn the fruit of Stream-enterer up to Pratyekabuddha enlightenment without needing to attain them.’
“Subhūti, this Bodhisattva practicing profound Prajñāpāramitā thus draws near emptiness, abides in emptiness, cultivates the Samādhi of Emptiness, yet should not attain ultimate reality. The Bodhisattva draws near signlessness, abides in signlessness, cultivates the Samādhi of Signlessness, yet should not attain ultimate reality. The Bodhisattva draws near wishlessness, abides in wishlessness, cultivates the Samādhi of Wishlessness, yet should not attain ultimate reality. The Bodhisattva draws near the Four Foundations of Mindfulness, abides in them, cultivates them, yet should not attain ultimate reality. Likewise, the Bodhisattva draws near the Four Right Efforts up to the Noble Eightfold Path, abides in them, cultivates them, yet should not attain ultimate reality. In the same way, the Bodhisattva draws near the ten powers of the Buddha, relies upon them, cultivates them, yet does not attain ultimate reality; draws near the four fearlessnesses up to the eighteen unique qualities of a Buddha, relies upon them, cultivates them, yet should not attain ultimate reality.
“Subhūti, although this Bodhisattva draws near Emptiness, Signlessness, and Wishlessness, abides in these dharmas, and cultivates these three samādhis, the Bodhisattva does not attain the fruit of Stream-enterer up to Pratyekabuddha enlightenment. Although the Bodhisattva draws near, abides in, and cultivates the Four Foundations of Mindfulness up to the Noble Eightfold Path, the Bodhisattva does not attain the fruit of Stream-enterer up to Pratyekabuddha enlightenment. Therefore, the Bodhisattva is not attached to the attainments of the Śrāvaka or Pratyekabuddha, but swiftly realizes unsurpassed enlightenment.
“Subhūti, suppose there were a mighty warrior of dignified appearance, imposing presence, and incomparable strength, who delighted all who saw him. He possessed every excellence, had a pure and noble retinue, mastered military arts, skillfully wielded weapons and staffs, thoroughly knew all sixty-four arts, the eighteen branches of knowledge, and every technical skill. Everyone respected and admired him. Because of his mastery of many disciplines, he achieved great benefit with little effort. Therefore, he was always honored, supported, respected, and praised. This made him even more joyful, and it also brought joy and security to his family.
“For some reason, he had to lead his parents, wife, children, and relatives to another place, passing through a dangerous wilderness filled with wild beasts, bandits, enemies lying in wait, and other terrifying dangers, causing all his relatives, young and old alike, to become frightened. Confident in his many skills, virtue, and strength, and with a calm body and mind, he reassured them: ‘Do not be afraid. I will not allow anyone to suffer harm.’ Then, through his skillful abilities, he safely led them through the dangers to a secure place where they could live happily.
“Why was this warrior unafraid of wild beasts and enemies in the wilderness? Because, relying upon his virtue, strength, and complete mastery of every skill, he feared nothing.
“Subhūti, you should know that great Bodhisattvas are just like this. Out of compassion for sentient beings suffering in saṃsāra, they aspire to unsurpassed enlightenment, form broad karmic connections with all beings, generate the resolve to cultivate the four immeasurables together with them, abide in the four immeasurables, and vigorously cultivate generosity, morality, patience, diligence, meditation, and the Perfection of Wisdom so that these may quickly become complete.
“Before these six perfections have reached perfection, because they seek omniscient wisdom, such Bodhisattvas do not attain the exhaustion of defilements. Although they abide in the liberation gates of Emptiness, Signlessness, and Wishlessness, they are not carried away by their power, nor are they obstructed or overcome by them, nor do they seek realization through these gates. Because they do not attain realization in this way, they do not become attached to the fruits of the Śrāvaka or Pratyekabuddha, and they certainly proceed toward unsurpassed enlightenment.
“Subhūti, just as a powerful bird flies through the sky, soaring freely for a long time without falling, although it relies upon space in order to fly, it does not grasp space, nor is it obstructed by space. Subhūti, you should know that great Bodhisattvas are likewise. Although they constantly draw near, abide in, and cultivate the three liberation gates of Emptiness, Signlessness, and Wishlessness, they do not attain those dharmas. Because they do not attain them, they do not fall into the paths of the Śrāvaka or Pratyekabuddha. While cultivating the Buddha’s ten powers, the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, non-forgetfulness, constant equanimity, all dhāraṇī gateways, all samādhi gateways, omniscient wisdom, wisdom of the path, wisdom of all aspects, and countless other Buddha-dharmas, if these have not yet become complete, they certainly do not rely upon the three samādhis of Emptiness, Signlessness, and Wishlessness to attain the exhaustion of defilements.
“Subhūti, suppose there were a warrior highly skilled in archery. Wishing to display his skill, he shot an arrow into the sky, keeping it suspended there without falling to the ground. He then shot another arrow into the tail of the first, and continued in this way. For a long time, the arrows supported one another and did not fall. Whenever he wished them to fall, he simply stopped shooting, and the arrows immediately fell to the ground.
“Subhūti, you should know that great Bodhisattvas are just like this. Through skillful means, they sustain their practice of profound Prajñāpāramitā until unsurpassed enlightenment has fully matured. As long as their wholesome roots have not yet matured, they absolutely do not realize ultimate reality midway along the path, for they seek only unsurpassed enlightenment. When all wholesome roots have fully matured, only then does the Bodhisattva realize ultimate reality and immediately attain unsurpassed enlightenment.
“Therefore, Subhūti, when practicing profound Prajñāpāramitā, great Bodhisattvas should carefully contemplate the true nature of all dharmas as explained before.”
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, great Bodhisattvas are indeed rare. They are able to accomplish what is difficult to accomplish. Although they study the ultimate reality of thusness, the dharma-realm, and the nature of dharmas; although they study the ultimate emptiness of all dharmas up to the emptiness of intrinsic characteristics; although they study the Noble Truths of suffering, origin, cessation, and the path; although they study the Four Foundations of Mindfulness up to the Noble Eightfold Path; although they study the liberation gates of Emptiness, Signlessness, and Wishlessness, midway along the path they are not ensnared by the attainments of the Śrāvaka or Pratyekabuddha, nor do they lose the unsurpassed enlightenment.”
The Buddha said:
Good Subhūti, because they have vowed never to abandon sentient beings, the great Bodhisattvas make this vow: “If sentient beings have not yet been liberated, I will never abandon the moral disciplines I have undertaken.”
Good Subhūti, through the power of their supreme vows, the great Bodhisattvas constantly reflect: “If sentient beings have not yet been liberated, I will never forsake them.” By giving rise to such a vast mind, they are certain never to turn back halfway.
Good Subhūti, the great Bodhisattva constantly reflects: “I should not abandon any sentient being, but should bring them all to liberation.” Yet sentient beings practice unrighteous teachings. To save them, I must continually teach them the three gateways to liberation: Emptiness, Signlessness, and Wishlessness. Although I teach them again and again, I do not cling to attainment.
Good Subhūti, through mastery of skillful means, although the great Bodhisattva repeatedly manifests the three gateways to liberation, they do not realize ultimate reality midway, so long as they have not yet attained the Wisdom of Omniscience. Only upon attaining the unsurpassed state of Enlightenment do they accept realization.
Furthermore, Good Subhūti, the profound object the great Bodhisattva wishes to contemplate is the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, immutable emptiness, intrinsic emptiness, the emptiness of individual and shared characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the emptiness of self-nature. They also delight in contemplating 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 Noble Eightfold Path, and the three gateways to liberation—Emptiness, Signlessness, and Wishlessness—and see that all are devoid of inherent characteristics.
Good Subhūti, after contemplating in this way, the great Bodhisattva reflects: “For a long time, due to the influence of evil companions, sentient beings have given rise to notions of self, notions of beings, and even notions of the knower and the seer. Because of these conceptions, and because they believe their actions have something to attain, they revolve through birth and death, suffering all kinds of misery. To eliminate these attachments in sentient beings, I must aspire to the unsurpassed state of Enlightenment and teach them the profound and wondrous Dharma so that they may abandon such attachments and escape the suffering of saṃsāra.”
Good Subhūti, although this Bodhisattva studies the gateway of liberation through Emptiness, they do not rely on it to realize ultimate reality. Although they study the gateways of Signlessness and Wishlessness, they likewise do not rely on them to realize ultimate reality. Because they do not cling to realization of ultimate reality, they do not become attached to the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, or Pratyekabuddha. Good Subhūti, through contemplating and practicing the profound Perfection of Wisdom (Prajñāpāramitā), they perfect wholesome roots without realizing ultimate reality. Although they do not take ultimate reality as something attained, they do not regress from the four meditative absorptions, the four immeasurable states, or the four formless absorptions. Nor do they regress from 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, or the Noble Eightfold Path. Nor do they regress from the Eight Liberations, the Eight Masteries, the Nine Successive Meditative Attainments, or the Ten Totality Meditations. Nor do they regress from the gateways of liberation through Emptiness, Signlessness, and Wishlessness, nor from the emptiness of the internal up to the emptiness of the emptiness of self-nature; nor from suchness up to the inconceivable realm; nor from the Noble Truths of suffering, origin, cessation, and the path; nor from the Perfections from Generosity to Wisdom; nor from all Dhāraṇī gateways and Samādhi gateways; nor from the five kinds of vision and the six supernatural powers; nor from the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; nor from mindfulness without forgetfulness and the constant quality of equanimity; nor from the knowledge of all, the knowledge of the paths, and omniscient knowledge; nor from the countless other qualities of a Buddha.
Good Subhūti, at that time the great Bodhisattva perfects all the factors of enlightenment until attaining the unsurpassed state of Enlightenment, and their virtues never diminish. Good Subhūti, when the great Bodhisattva practices the Perfection of Wisdom, protected by skillful means, wholesome qualities increase moment by moment, and their faculties become keener than those of all Śrāvakas and Pratyekabuddhas.
Furthermore, Good Subhūti, whichever great Bodhisattva constantly reflects: “For a long time, because of dependence on evil companions, sentient beings have acted under the influence of the four inversions in three ways. These are the inversion of perceiving permanence, the inversion of mind, and the inversion of views; or the inversion of perceiving happiness, the inversion of mind, and the inversion of views; or the inversion of perceiving self, the inversion of mind, and the inversion of views; or the inversion of perceiving purity, the inversion of mind, and the inversion of views. For the sake of these sentient beings, I should aspire to the unsurpassed state of Enlightenment and cultivate the practices of a great Bodhisattva. After attaining unsurpassed Enlightenment, I will teach them the Dharma free from inversion, explaining birth-and-death, impermanence, suffering, non-self, impurity, and that only Nirvāṇa is sublime, tranquil, and endowed with the true virtues of Permanence, Bliss, Self, and Purity.”
Good Subhūti, the great Bodhisattva perfects this aspiration because it is embraced and protected by skillful means while practicing the profound Perfection of Wisdom. For if the ten powers of the Buddha, the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and the countless other Buddha-dharmas have not yet been completely perfected, that great Bodhisattva cannot enter the supreme samādhi of the Tathāgata. Good Subhūti, although at that time the great Bodhisattva freely enters and leaves the gateways of liberation through Emptiness, Signlessness, and Wishlessness, they do not hastily realize ultimate reality before attaining the unsurpassed state of Enlightenment. If their virtues have not yet been completely perfected, they do not realize ultimate reality or the other virtues. Only after attaining unsurpassed Enlightenment can they realize this ultimate reality… Good Subhūti, although at that time the great Bodhisattva has not yet perfected the other virtues, they have already perfected the samādhi of Wishlessness.
Furthermore, Good Subhūti, if a great Bodhisattva constantly reflects: “For a long time, because of dependence on evil companions, sentient beings have believed that everything they do has something to attain. They cling to the existence of a self or of beings, and even of one who sees and knows. Or they cling to form, feeling, perception, formations, and consciousness; or to the sense bases from eye up to mind; or to the objects of the senses from visible forms up to mental objects; or to the elements from the eye element up to the mind element; or to the elements from visible-form element up to mental-object element; or to the elements of eye-consciousness up to mind-consciousness; or to eye-contact up to mind-contact; or to feelings arising from eye-contact up to feelings arising from mind-contact; or to the earth element up to the consciousness element; or to ignorance up to aging and death; or to the ten wholesome paths of action; or to the four meditative absorptions, the four immeasurable states, the four formless absorptions, and the four means of embracing others. For these sentient beings I will aspire to the unsurpassed state of Enlightenment and cultivate the practices of a great Bodhisattva. When I attain unsurpassed Enlightenment, I will cause all sentient beings to abandon these attachments forever.”
Good Subhūti, the great Bodhisattva perfects this aspiration because it is protected by skillful means while practicing the profound Perfection of Wisdom. For if the ten powers of the Buddha, the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and the countless other Buddha-dharmas have not yet been completely perfected, that great Bodhisattva cannot enter the supreme samādhi of the Tathāgata. Good Subhūti, although at that time the great Bodhisattva studies and freely enters and leaves the gateways of liberation through Emptiness, Signlessness, and Wishlessness, they do not hastily realize ultimate reality before attaining unsurpassed Enlightenment. If their virtues have not yet been completely perfected, they do not realize ultimate reality or the other virtues. Only after attaining unsurpassed Enlightenment can they realize this ultimate reality. Good Subhūti, although at that time the great Bodhisattva has not yet perfected the other virtues, they have already perfected the samādhi of Emptiness.
Furthermore, Good Subhūti, whichever great Bodhisattva constantly reflects: “For a long time, because of dependence on evil companions, sentient beings have clung firmly to appearances: the appearance of male, the appearance of female, the appearance of form, the appearance of sound, the appearance of smell, the appearance of taste, the appearance of touch, the appearance of mental objects, and other appearances among them. For these sentient beings I will aspire to the unsurpassed state of Enlightenment and cultivate the practices of a great Bodhisattva. Upon attaining unsurpassed Enlightenment, I will enable all sentient beings to cut off such attachment to appearances forever.”
Good Subhūti, the great Bodhisattva perfects this aspiration because it is protected by skillful means while practicing the Perfection of Wisdom. If the ten powers of the Buddha, the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and the countless other Buddha-dharmas have not yet been completely perfected, that great Bodhisattva cannot enter the supreme samādhi of the Tathāgata. Good Subhūti, although at that time the great Bodhisattva studies and freely enters and leaves the gateways of liberation through Emptiness, Signlessness, and Wishlessness, they do not hastily realize ultimate reality before attaining unsurpassed Enlightenment. If their virtues have not yet been completely perfected, they do not realize ultimate reality or the other virtues. Only after attaining unsurpassed Enlightenment do they realize this ultimate reality. Good Subhūti, although at that time the other virtues have not yet been perfected, this great Bodhisattva has already perfected the samādhi of Signlessness.
Furthermore, Good Subhūti, whichever great Bodhisattva has thoroughly cultivated the Perfections from Generosity to Wisdom; has firmly abided in the emptiness of the internal up to the emptiness of the emptiness of self-nature; has firmly abided in suchness up to the inconceivable realm; has firmly abided in the Noble Truths of suffering, origin, cessation, and the path; has thoroughly cultivated the Four Foundations of Mindfulness up to the Noble Eightfold Path; has thoroughly cultivated the gateways of liberation through Emptiness, Signlessness, and Wishlessness; has thoroughly cultivated the four meditative absorptions, the four immeasurable states, the four formless absorptions; has thoroughly cultivated the Eight Liberations, Eight Masteries, Nine Successive Meditative Attainments, and Ten Totality Meditations; has thoroughly cultivated the practices of the ten stages; has thoroughly cultivated all Dhāraṇī gateways and Samādhi gateways; has thoroughly cultivated the five kinds of vision and the six supernatural powers; has thoroughly cultivated the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; has thoroughly cultivated mindfulness without forgetfulness and constant equanimity; has thoroughly cultivated the knowledge of all, the knowledge of the paths, and omniscient knowledge; has thoroughly cultivated all the practices of the great Bodhisattvas and the unsurpassed Enlightenment of all Buddhas—Good Subhūti, such a great Bodhisattva, having perfected such virtue and wisdom, will certainly never delight in saṃsāra, speak of delighting in saṃsāra, or remain attached to the three realms.
Furthermore, Good Subhūti, if a great Bodhisattva has thoroughly cultivated the factors of enlightenment and all the dharmas of the Tathāgata, the Worthy One, the Perfectly Enlightened One, and of the great Bodhisattvas, one should ask them: “If a great Bodhisattva wishes to attain unsurpassed Enlightenment, how should they cultivate the factors of enlightenment without realizing the ultimate reality of emptiness, signlessness, wishlessness, non-arising, non-ceasing, non-creation, non-action, and non-nature, and because they do not realize these dharmas, not attain the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, or Pratyekabuddha, while diligently cultivating the profound Perfection of Wisdom without clinging to anything?”
Good Subhūti, if when asked in this way that great Bodhisattva replies: “If one wishes to attain unsurpassed Enlightenment, a great Bodhisattva need only contemplate the ultimate reality of emptiness, signlessness, wishlessness, non-arising, non-ceasing, non-creation, non-action, non-nature, and all the other factors of enlightenment; there is no need to cultivate them,” then, Good Subhūti, you should know that this great Bodhisattva has not been predicted by the Tathāgata, the Worthy One, the Perfectly Enlightened One, as irreversible with respect to unsurpassed Enlightenment. Why? Because this great Bodhisattva has not yet been instructed or given such a prediction and cannot clearly distinguish the characteristics of practice of a great Bodhisattva abiding in the stage of non-retrogression.
Good Subhūti, if when asked in this way that great Bodhisattva replies: “If one wishes to attain unsurpassed Enlightenment, a great Bodhisattva should rightly contemplate the ultimate reality of emptiness, signlessness, wishlessness, non-arising, non-ceasing, non-creation, non-action, non-nature, and all the other factors of enlightenment, and should also cultivate them skillfully through expedient means without realizing them as previously described,” then, Good Subhūti, you should know that this great Bodhisattva has indeed been predicted by the Tathāgata, the Worthy One, the Perfectly Enlightened One, as irreversible with respect to unsurpassed Enlightenment. Why? Because this great Bodhisattva has already been instructed, given the prediction, and fully understands the practice and characteristics of a great Bodhisattva abiding in the stage of non-retrogression.
Good Subhūti, any great Bodhisattva who has not yet been instructed, predicted, and understood the characteristics of practice of a great Bodhisattva abiding in the stage of non-retrogression should be known as one who has not yet thoroughly cultivated the six Perfections and all the factors of enlightenment, has not yet entered the rank of the Thin Stage, and has not yet become like those other great Bodhisattvas abiding in non-retrogression who have been instructed, predicted, understood, and firmly established in the mark of non-retrogression.
Good Subhūti, any great Bodhisattva who has been instructed, predicted, and understands the characteristics of practice of a great Bodhisattva abiding in the stage of non-retrogression should be known as one who has thoroughly cultivated the Perfection of Wisdom and all the other factors of enlightenment, has entered the rank of the Thin Stage, and has become like those other great Bodhisattvas abiding in non-retrogression who have been instructed, predicted, understood, and firmly established in the mark of non-retrogression.
Then Subhūti asked:
“World-Honored One, is there any great Bodhisattva who has not yet attained non-retrogression but is nevertheless able to answer in this way truthfully?”
The Buddha said:
“Good Subhūti, there are great Bodhisattvas who have not yet attained non-retrogression but are nevertheless able to answer truthfully regarding this matter. Good Subhūti, although they have not yet attained non-retrogression, these great Bodhisattvas have cultivated and perfected the six Perfections and all the other factors of enlightenment. Their wisdom is keen, and they are able to answer truthfully concerning what they have heard or not heard, just as a great Bodhisattva abiding in the stage of non-retrogression would.”
At that time Subhūti again asked:
“World-Honored One, many great Bodhisattvas practice toward unsurpassed Enlightenment, yet few can answer truthfully like a well-trained great Bodhisattva abiding in the stage of non-retrogression, because they have not yet cultivated themselves well although they have already established themselves.”
The Buddha said:
“Good Subhūti, indeed, exactly as you have said. Why is this so? Good Subhūti, few great Bodhisattvas receive the prediction of non-retrogression and possess such marvelous wisdom. Whoever has received such a prediction is able to answer this matter truthfully. Good Subhūti, any great Bodhisattva who can answer truthfully regarding this matter should be known as possessing bright wholesome roots and profound, expansive wisdom, beyond the power of gods, humans, asuras, and others to influence.”
Chapter 60: Arrogance of Superiority (1)
At that time the Buddha said to the Venerable Subhūti:
Any Great Bodhisattva who, even in dreams, does not delight in praising the attainments of the Śrāvakas or Pratyekabuddhas, nor gives rise to a mind that delights in praising the dharmas of the three realms, but constantly contemplates all dharmas as being like dreams, echoes, reflections, illusions, mirages, shadows, magical transformations, or the city of the Gandharvas—yet, although contemplating them in this way, does not accept realization of ultimate reality—should be known to possess the mark of non-retrogression.
Furthermore, Subhūti, if a Great Bodhisattva dreams of the Thus Come One, the Worthy One, the Perfectly Enlightened One, surrounded respectfully by innumerable hundreds of thousands of millions upon millions of disciples listening to the Dharma; after hearing it they fully understand its meaning; having understood its meaning, they diligently practice in accordance with the Dharma, conduct themselves in harmony with the Dharma, and act according to the Dharma—then that Bodhisattva should be known to possess the mark of non-retrogression.
Subhūti, if a Great Bodhisattva dreams of the Thus Come One, the Worthy One, the Perfectly Enlightened One, endowed with the thirty-two major marks and eighty minor characteristics, perfectly adorned, constantly radiating a halo one fathom wide that illuminates all around; together with innumerable disciples He rises into the sky, manifests great supernatural powers, expounds the essential points of the true Dharma, instructs them in carrying out the Buddha’s work, and sends them to countless Buddha-fields in other directions to perform the Buddha’s work—then that Great Bodhisattva should be known to possess the mark of non-retrogression.
Subhūti, if a Great Bodhisattva dreams that fierce bandits are destroying cities and villages; or sees blazing fires consuming towns and villages; or sees lions, tigers, wolves, wild beasts, venomous snakes, or poisonous insects seeking to harm him; or sees enemies trying to cut off his head; or sees his parents, brothers, sisters, spouse, children, or close friends about to die; or sees himself afflicted by cold, heat, hunger, thirst, and other sufferings—yet when seeing such frightening events he is neither terrified nor distressed. Upon awakening, he reflects: “The three realms are unreal, just like the things seen in dreams. When I attain unsurpassed enlightenment, I will teach sentient beings that all dharmas in the three realms are false like dream scenes, so that they will not give rise to attachment.” Such a Bodhisattva should be known to possess the mark of non-retrogression.
Furthermore, Subhūti, if a Great Bodhisattva dreams of the hell realms, animals, hungry ghosts, or other beings, and thinks: “I shall diligently practice the Bodhisattva path so that I may quickly attain unsurpassed enlightenment. In my Buddha-land there will not even be the names of the evil destinies such as hell, the animal realm, or the realm of hungry ghosts…” After awakening, he thinks in the same way. Subhūti, you should know that when this Great Bodhisattva later becomes a Buddha, there will certainly be no evil destinies in that Buddha-land. Why is this so? Because whether in dreams or while awake, dharmas are neither two nor different. Therefore, that Bodhisattva should be known to possess the mark of non-retrogression.
Furthermore, Subhūti, if in a dream a Great Bodhisattva sees fire burning beings in hell, or sees fire consuming cities and villages, and immediately makes this vow: “If I have already received the prediction of non-retrogression and will attain unsurpassed enlightenment, then may this great fire immediately be extinguished and become cool.” If, after making this vow in the dream, he sees the fire immediately go out, then he should be known to have already received the prediction of non-retrogression. If, after making the vow, the fire seen in the dream does not immediately disappear, then he should be known not yet to have received the prediction of non-retrogression.
Furthermore, Subhūti, if while awake a Great Bodhisattva sees a great fire suddenly arise and burn cities or villages, and thinks: “Whether in dreams or while awake, I have seen signs of non-retrogression. I do not know whether they are true or false. If what I have seen is true, then may this great fire immediately be extinguished and become cool.” If, when this Bodhisattva makes this vow and utters these words of truth, the great fire is immediately extinguished, then he should be known to have received the prediction of non-retrogression. If the fire is not immediately extinguished, then he should be known not yet to have received the prediction of non-retrogression.
Subhūti, if while awake a Great Bodhisattva sees fire burning cities or villages and thinks: “Whether in dreams or while awake, I have seen signs of non-retrogression. If what I have seen is true, and I will certainly attain unsurpassed enlightenment, then may this great fire immediately be extinguished and become cool.” After the Bodhisattva has made this vow and spoken these truthful words, if the fire is not immediately extinguished but instead burns one house, skips another, then burns another; or burns one village, skips another, then burns another, and only after proceeding in this way does the fire go out, then the Great Bodhisattva should know with certainty that he has indeed received the prediction of non-retrogression. As for those beings who were burned, it is because they had accumulated increasingly grave karma of destroying the true Dharma. Because of that karma, they would first fall into the evil destinies and suffer their principal karmic retribution for innumerable kalpas. Now, being reborn as humans, they experience the remaining effects of that karma; or because of this karma they are destined to fall into the evil destinies for innumerable kalpas, while in the human realm they first experience these lesser calamities.
Furthermore, Subhūti, based on the causes and conditions previously explained, I know who is a Great Bodhisattva of non-retrogression. Besides these, there are other mature characteristics by which I know that one is a Great Bodhisattva of non-retrogression. I shall explain them to you in detail. Listen carefully and reflect well.
Subhūti replied:
“Please teach me.”
The Buddha said:
Subhūti, if a Great Bodhisattva sees a man or woman possessed and tormented by non-human beings, suffering greatly and unable to escape, he thinks: “If the Thus Come One, the Worthy One, the Perfectly Enlightened One knows that I have already generated the pure aspiration and has therefore predicted my non-retrogression toward unsurpassed enlightenment; if long ago I truly generated the pure aspiration to attain unsurpassed enlightenment, abandoning all desire for the attainments of the Śrāvakas and Pratyekabuddhas, and have never sought unsurpassed enlightenment with the mentality of a Śrāvaka or Pratyekabuddha; if I shall certainly attain unsurpassed enlightenment in the future and bring benefit and happiness to all sentient beings throughout future ages; if throughout the ten directions at present there truly are innumerable Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones teaching the wondrous Dharma for the benefit of sentient beings; if these Thus Come Ones see everything, know everything, understand everything, realize everything, and presently perceive, know, and understand the differing inclinations of all beings—then may they compassionately witness my sincere thoughts and truthful words. If I truly am able to practice the Bodhisattva path, certainly attain unsurpassed enlightenment, and become one who rescues sentient beings from the suffering of birth and death, then may this man or woman no longer be disturbed by the non-human being, and may that non-human depart immediately at my word.”
If, when the Great Bodhisattva speaks these words, the non-human does not depart, then he should be known not yet to have received the prediction of non-retrogression. If the non-human departs immediately, then he should be known to have already received the prediction of non-retrogression.
Furthermore, Subhūti, there are Great Bodhisattvas who have not yet properly cultivated the perfection of generosity up to the perfection of wisdom; have not yet properly abided in the emptiness of the internal up to the emptiness of the self-nature of emptiness; have not yet properly abided in suchness up to the inconceivable realm; have not yet properly abided in the noble truths of suffering, origin, cessation, and the path; have not yet properly cultivated the four foundations of mindfulness up to the Noble Eightfold Path; have not yet properly cultivated the four meditations, the four immeasurables, and the four formless absorptions; have not yet properly cultivated the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten all-pervading meditations; have not yet properly cultivated the gateways of liberation of emptiness, signlessness, and wishlessness; have not yet properly cultivated all dhāraṇī gateways and all samādhi gateways; have not yet entered the Bodhisattva’s realization of the true nature beyond birth; have not yet fully cultivated all the Buddha’s qualities, having abandoned skillful means; have not yet escaped disturbance by Māra; have not yet understood Māra’s activities; do not know whether their own roots of merit are great or small; and merely imitate other Bodhisattvas by uttering truthful vows. Therefore they are deceived by Māra.
When such a Great Bodhisattva sees a man or woman possessed by a non-human being and suffering greatly without escape, he rashly declares: “If I have already received from the Buddhas of the past the prediction of non-retrogression toward unsurpassed enlightenment, then let this man or woman no longer be disturbed by the non-human, and let that non-human immediately depart at my word.”
After he has spoken these words, Māra, wishing to deceive him, orders the non-human to go elsewhere. Why? Because Māra’s power is greater than that of the non-human, so when the non-human hears Māra’s command, it immediately departs. Seeing this, the Great Bodhisattva becomes overjoyed and thinks: “Today the non-human departed because of my power. Why? Because it obeyed the vow I uttered and released this man or woman for no other reason.”
Unable to understand Māra’s actions and believing it was due to his own power, the Great Bodhisattva rejoices falsely. Relying on this, he despises other Bodhisattvas and says: “I have already received from the Buddhas of the past the prediction of non-retrogression toward unsurpassed enlightenment. None of my vows are in vain. You have not yet received such a prediction from the Buddhas, so do not imitate me by uttering truthful vows. Whatever you pray for, it certainly will not succeed.”
Because he relies upon a small amount of false ability, this Great Bodhisattva belittles and insults other Bodhisattvas. Because he gives rise to many forms of arrogance regarding his virtues, he becomes separated from unsurpassed enlightenment and is unable to realize omniscient wisdom.
Because he lacks skillful means, gives rise to many kinds of arrogance, and disparages and reviles other Bodhisattvas, even though he practices diligently, that Bodhisattva nevertheless falls into the level of a Śrāvaka or Pratyekabuddha. Because his merit is slight, even when he performs wholesome deeds and utters truthful vows, demonic obstacles arise. This Great Bodhisattva is unable to draw near to, make offerings to, respect, honor, and praise good spiritual friends. He is unable to inquire about the characteristics of Bodhisattvas of non-retrogression or about the activities of the evil hosts of Māra. Therefore Māra’s bondage over him becomes ever tighter. Why? Because for a long time this Great Bodhisattva has not cultivated generosity, morality, patience, diligence, meditation, and the perfection of wisdom. Since he has abandoned skillful means, he is deceived by Māra.
Therefore, Subhūti, Great Bodhisattvas must clearly understand the workings of Māra and must not give rise to false arrogance, lest they lose the unsurpassed Buddhahood they seek.