THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 551
Chapter 21:
**Recognizing the Work of Māra (2)**
Subhūti, if Bodhisattvas wish to attain the supreme state of enlightenment, they should carefully ask other Bodhisattvas: “How should a Bodhisattva cultivate all the factors of enlightenment? What aspiration should be aroused so that a Bodhisattva cultivates emptiness, signlessness, wishlessness, non-fabrication, non-arising, non-ceasing, non-origination, non-ending, no intrinsic nature, and ultimate reality, yet does not attain them as objects of realization while still practicing Prajñāpāramitā?”
Subhūti, you should know that if other Bodhisattvas, when asked in this way, reply: “Great Bodhisattvas should only contemplate emptiness, or signlessness, up to ultimate reality,” but do not teach that one must remember never to abandon any sentient being and must liberate them through supreme skillful means, then you should know that such a Bodhisattva has never before received a prediction from the Buddhas of irreversible attainment of supreme enlightenment. Why? Because such Bodhisattvas are not yet able to clearly explain and distinguish the stage of non-retrogression and the unique characteristics of the Bodhisattva assembly. Since they do not clearly understand what has been asked concerning the characteristics and conduct of the stage of non-retrogression, they are likewise unable to answer.
Subhūti said to the Buddha:
“World-Honored One, are there other causes and conditions by which one may know that these Bodhisattvas are non-retrogressive?”
The Buddha told Subhūti:
“There are indeed causes and conditions by which one may know that these Bodhisattvas are non-retrogressive. Namely, there are Bodhisattvas who, whether or not they have heard the profound Prajñāpāramitā, are nevertheless able to answer correctly the questions previously mentioned and are able to practice properly the conduct of Bodhisattvas abiding in the stage of non-retrogression. Because of this cause and condition, you should know that such a Bodhisattva is non-retrogressive.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, why is it that although many Bodhisattvas seek to learn the attainment of supreme enlightenment, only a few are able to answer correctly?”
The Buddha told Subhūti:
“Although many Bodhisattvas seek to learn the attainment of supreme enlightenment, few Bodhisattvas have received the prediction of attaining the wondrous wisdom of the stage of non-retrogression. If one has received such a prediction, that person is able to answer correctly.
“Subhūti, you should know that these Bodhisattvas possess pure wholesome roots and profound, vast wisdom. Neither the world, nor gods, humans, asuras, and others can destroy them. They will certainly attain supreme enlightenment.
“Subhūti, if Bodhisattvas, even in dreams, do not delight in the phenomena of the three realms, nor praise any of the teachings belonging to the stages of the Śrāvakas or Pratyekabuddhas; although they contemplate all phenomena as things seen in a dream, they neither grasp nor realize ultimate reality. You should know that this is a mark of Bodhisattvas abiding in the stage of non-retrogression.
“Subhūti, if Bodhisattvas dream of seeing the Thus Come One, the Worthy One, the Perfectly Enlightened One seated upon the lion throne, teaching the Dharma to immeasurable, countless hundreds of thousands of millions of bhikṣus respectfully surrounding him; or if they see themselves in such circumstances, you should know that this is a mark of Bodhisattvas abiding in the stage of non-retrogression.
“Subhūti, if Bodhisattvas dream of seeing the Thus Come One, the Worthy One, the Perfectly Enlightened One endowed with the thirty-two marks of greatness and the eighty excellent characteristics, adorned with a brilliant halo extending eight feet around him; together with immeasurable assemblies rising into the sky, displaying great supernatural powers to teach the true Dharma, and creating transformation beings whom he instructs to travel to boundless Buddha lands in other directions to carry out the work of the Buddhas; or if they see themselves doing such things, you should know that this is a mark of Bodhisattvas abiding in the stage of non-retrogression.
“Subhūti, or if Bodhisattvas dream of fierce bandits destroying cities and towns, or blazing fires consuming villages, or lions, tigers, wolves, wild beasts, venomous snakes, scorpions, and the like intending to harm them; or dream that enemies wish to behead them; or see their parents, spouse, children, or relatives about to die; or see themselves about to be overwhelmed by suffering—although they witness many such terrifying events, they are neither frightened nor distressed. Upon awakening, they immediately reflect that the three realms are not real, that everything is like a dream. They think: “When I attain supreme enlightenment, I shall teach sentient beings that the three realms are all illusory, all like dreams.” You should know that this is a mark of Bodhisattvas abiding in the stage of non-retrogression.
“Subhūti, or if Bodhisattvas, even in dreams, see sentient beings in the realms of hell, animals, or hungry ghosts, and think: ‘I must diligently cultivate the practices of a great Bodhisattva in order to quickly attain supreme enlightenment, so that in my Buddha land there will not even be the names of such realms as hell, the animal realm, or the hungry ghost realm.’ Upon awakening, they think the same way. Subhūti, you should know that when these Bodhisattvas become Buddhas, their Buddha lands will be pure, certainly without evil destinies or even the names of evil destinies. You should know that this is a mark of Bodhisattvas abiding in the stage of non-retrogression.
“Subhūti, if Bodhisattvas dream of fire burning sentient beings in hell… or again see fire burning villages and cities, they immediately make this vow: ‘If I have truly received the prediction of non-retrogression and will attain supreme enlightenment, then may this fierce fire immediately be extinguished and become cool.’ If, after making such a vow, they see in the dream that the fire is immediately extinguished, you should know that this Bodhisattva has indeed received the prediction of non-retrogression. If, after making such a vow, they see in the dream that the fire is not immediately extinguished, then you should know that this Bodhisattva has not yet received the prediction of non-retrogression.
“Subhūti, if Bodhisattvas awaken and at that very moment see a fierce fire blazing and burning cities or villages, they think: ‘In my dream and now upon awakening, I have seen in myself the signs and conduct of the stage of non-retrogression, but I do not yet know whether they are true. If what I have seen is indeed real, then may this fierce fire immediately be extinguished and become cool.’
“Subhūti, you should know that if, after making such a vow and speaking such words of truth, the fierce fire is immediately extinguished, then you should know that this Bodhisattva has received the prediction of non-retrogression. But if, after making such a vow and speaking such truthful words, the fire is not immediately extinguished, then you should know that this Bodhisattva has not yet received the prediction of non-retrogression.
“Subhūti, if Bodhisattvas, upon awakening, see fire burning cities or villages, they think: ‘In my dream, or immediately upon awakening, I have seen signs and conduct of the stage of non-retrogression in myself. If what I have seen is certainly true, then I will surely attain supreme enlightenment. May this great fire immediately be extinguished and become cool.’
“Subhūti, you should know that if, after making such a truthful vow, the fierce fire is not immediately extinguished but continues to spread from one house to another, from one village to another, only later dying out, then you should know that these Bodhisattvas have certainly received the prediction of non-retrogression. The continued spread of the fire is due to those sentient beings having accumulated karma that increases the destruction of the true Dharma. Because of that karma, they first fall into evil destinies, where they suffer the principal retribution for immeasurable kalpas. Now, having been reborn as humans, they continue to experience the remaining consequences of those calamities. Or, because of that karma, they will fall into evil destinies, undergo the principal suffering there for immeasurable kalpas, and now, while human, experience only a small remnant of those former karmic results. You should know that this is a mark of Bodhisattvas abiding in the stage of non-retrogression.
“Subhūti, there are yet other signs and forms of conduct by which one may know that a Great Bodhisattva is non-retrogressive. I shall explain and distinguish them clearly for you. Listen carefully and reflect well.”
Subhūti said:
“World-Honored One, we humbly ask you to teach us. We are delighted to hear.”
The Buddha said to Subhūti:
If Bodhisattvas see a good man, a good woman, a boy, or a girl being possessed by non-human beings, unable to free themselves from suffering and affliction, they should think: “If the Thus Come Ones, the Worthy Ones, the Perfectly Enlightened Ones know that I have attained a pure aspiration and have predicted that I will never retreat from the unsurpassed enlightenment; if from long ago I gave rise to a pure aspiration, seeking unsurpassed enlightenment, free from any thought of becoming a Śrāvaka or a Pratyekabuddha, and without using the aspiration of a Śrāvaka or Pratyekabuddha to seek unsurpassed enlightenment; if in future lives I am certain to attain unsurpassed enlightenment and forever bring benefit and happiness to all sentient beings throughout the endless future; if in the ten directions at present there truly are innumerable Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones teaching the true Dharma for the benefit of sentient beings; if those Thus Come Ones see, know, understand, and realize everything, and by their wisdom know all the various aspirations of every sentient being, then may they compassionately illuminate what I now sincerely think and declare: If I truly am able to cultivate the Bodhisattva path, if I am certain to attain unsurpassed enlightenment and completely free sentient beings from the suffering of birth and death, then may this good man, good woman, boy, or girl no longer be disturbed by non-human beings, and may those non-human beings obey my words and depart immediately.”
If, after speaking these words, the non-human being does not leave, one should know that this Bodhisattva has not yet received the prediction of non-retrogression. But if the non-human being immediately departs, one should know that this Bodhisattva has indeed received the prediction of non-retrogression.
Subhūti, there are Bodhisattvas who have not yet fully cultivated all the Buddha-dharmas, who have not yet entered the Bodhisattva’s stage of certainty beyond birth, who have not escaped the disturbances of Māra, who cannot yet clearly recognize Māra’s deeds, who have not received the prediction of non-retrogression toward Bodhi, and who cannot accurately assess the strength or weakness of their wholesome roots. Having made only slight progress in cultivation, they develop arrogance. Imitating other Bodhisattvas, they make sincere vows and are deceived by Māra.
For example, such a Bodhisattva sees a good man, good woman, boy, or girl possessed by non-human beings and unable to escape suffering. Rashly, the Bodhisattva declares: “If I have already received from the Buddhas of the past the prediction of non-retrogression toward unsurpassed enlightenment, then let this good man or woman no longer be disturbed by the non-human being. May that non-human being obey my words and quickly depart.”
When these Bodhisattvas finish speaking, Māra, wishing to deceive them, immediately drives away the non-human being. Why? Because Māra’s power is greater than that of the non-human being, so the non-human being obeys Māra’s command and departs at once.
Seeing this happen, the Bodhisattva becomes delighted and thinks, “The non-human being departed because of my own power. Why? Because it obeyed my vow and immediately released this good man or woman, not for any other reason.”
Unable to recognize this as Māra’s doing, these Bodhisattvas believe it is their own power. They rejoice mistakenly and, relying on this false confidence, belittle other Bodhisattvas, saying: “I have already received from the Buddhas of the past the prediction of non-retrogression toward unsurpassed enlightenment. My vows remain completely effective. You have not yet received such a prediction, so you should not imitate me in making such vows. Even if you set a time limit, nothing will come of it.”
Thus they disparage other Bodhisattvas. Relying on this mistaken ability, they develop increasing arrogance regarding their merits. As a result, they become separated from unsurpassed enlightenment and cannot attain omniscient wisdom.
Because they lack skillful means, they develop many kinds of arrogance, criticize and despise other Bodhisattvas, and although diligent in practice, they nevertheless fall into the paths of Śrāvakas or Pratyekabuddhas.
Their merit is slight, and even their wholesome deeds and vows become actions that follow Māra’s work.
These Bodhisattvas cannot respectfully approach, honor, make offerings to, or praise true spiritual friends. They cannot ask about the characteristics of Bodhisattvas who have attained non-retrogression, nor inquire into or understand the activities of Māra’s forces. Therefore, Māra’s bonds upon them become even stronger. Why? Because they have not long cultivated the six pāramitās and have abandoned the skillful means of Prajñāpāramitā. Thus Māra deceives them. Therefore, Bodhisattvas should thoroughly understand all the ways in which Māra encourages false practices.
Subhūti, there are Bodhisattvas who have not long cultivated the six pāramitās and have abandoned the skillful means of Prajñāpāramitā, and thus are deceived by Māra.
Māra, wishing to deceive them, transforms into various forms and approaches them, saying:
“Good man, do you know? The Buddhas of the past long ago predicted that you would attain supreme Bodhi. Your attainment of unsurpassed enlightenment is certain, and you will never retreat. I know your different names through seven generations, as well as your parents, brothers, sisters, friends, and relatives. I know the direction, country, city, town, village, and hamlet where you were born. I know the year, month, day, and hour of your birth, and under which heavenly king’s star you were born.”
If Māra sees that the Bodhisattva has a weak disposition and dull faculties, he falsely predicts: “In your previous lives, your nature was just like this.” If he sees that the Bodhisattva has a strong character and keen faculties, he falsely predicts: “In your previous lives, your nature was also like this.”
If he sees the Bodhisattva dwelling in solitude, regularly begging for alms, eating only one meal a day, eating only once while seated, using only one bowl, dwelling in charnel grounds, open places, beneath trees, wearing rag robes, possessing only three robes, constantly sitting without lying down, using old sitting mats, desiring little, knowing contentment, delighting in seclusion, delighting in peaceful meditation, possessing mindfulness, possessing profound wisdom, not valuing material gain or fame, loving frugality and humility, not anointing the body with oils, sleeping little, avoiding restlessness, speaking little, speaking gently, and so forth, then Māra falsely predicts:
“In your past lives you were also like this. Why? Because now you possess such qualities and such outstanding virtues, visible to the whole world. Therefore, you must certainly have possessed these same extraordinary virtues in previous lives. You should rejoice in yourself and not look down upon yourself.”
Hearing Māra praise their past, future, family, friends, themselves, their names, and their countless superior wholesome roots, these Bodhisattvas become delighted, develop arrogance, and despise other Bodhisattvas.
Seeing that they have become foolish, deluded, and arrogant, Māra continues:
“You have certainly perfected extraordinary merit. The Thus Come Ones of the past have already predicted your enlightenment. You will certainly attain unsurpassed enlightenment without retreat, because these auspicious signs are now manifest.”
Māra then continues his disturbance by appearing in various forms: as a monastic, a layperson, parents, siblings, relatives, friends, Brahmins, teachers, gods, dragons, yakṣas, humans, non-humans, and many other forms. Approaching the Bodhisattva, he says:
“The Thus Come Ones of the past long ago predicted your attainment of supreme Bodhi. You will certainly attain unsurpassed enlightenment and never retreat. Why? Because you possess all the characteristics of a Bodhisattva who has reached the stage of non-retrogression. Therefore, honor yourself and do not give rise to doubt.”
Hearing these words from Māra, the Bodhisattva’s arrogance grows even stronger.
Subhūti, you should know that, as I have explained, these Bodhisattvas do not truly possess the characteristics of those who have reached the stage of non-retrogression.
Subhūti, you should know that these Bodhisattvas are under Māra’s control and are disturbed by Māra, without freedom. Why? Because they truly do not possess the characteristics of non-retrogression. Merely hearing Māra falsely speak of their virtues and names, they become arrogant and criticize other Bodhisattvas.
Therefore, Subhūti, any Bodhisattva who wishes to attain unsurpassed enlightenment should thoroughly understand the workings of Māra.
Subhūti, there are Bodhisattvas who are controlled and deluded by Māra. Merely hearing names, they become wrongly attached. Why? Because they have not fully cultivated the six pāramitās and the countless other Buddha-dharmas. For this reason, Māra can easily manipulate them.
They cannot clearly understand the characteristics of the four Māras. For this reason, Māra easily controls them.
They cannot clearly understand the five aggregates of clinging, nor countless other Dharma teachings. They also do not understand the true nature of phenomena, names, or sentient beings. Therefore, Māra easily uses expedient means, assuming countless forms and telling the Bodhisattva:
“Your practice and vows are complete. You will attain unsurpassed enlightenment, and when you become a Buddha, you will possess such-and-such virtues and such-and-such a title.”
Knowing that this Bodhisattva constantly thinks, “When I become a Buddha, I will possess such virtues and such a name,” Māra predicts exactly according to those aspirations.
Having abandoned Prajñāpāramitā and skillful means, the Bodhisattva hears Māra’s prediction and thinks:
“How extraordinary! This person predicts that I will become a Buddha with exactly the virtues and title I have long wished for. Therefore, I know that the Buddhas of the past must certainly have predicted my attainment of supreme Bodhi. I will surely attain unsurpassed enlightenment without retreat. When I become a Buddha, I will certainly possess such noble virtues and such an exalted name.”
Thus these Bodhisattvas are controlled either by Māra, Māra’s followers, or monks transformed by Māra. Having received false predictions that they will become Buddhas with certain names, their pride grows ever greater, and they think:
“In future lives I will certainly become a Buddha and attain such virtues and such a name. Other Bodhisattvas cannot equal me.”
Subhūti, you should know that, as I have said, these Bodhisattvas have not actually attained the characteristics of non-retrogression. Merely hearing Māra falsely speak of their future Buddhahood and fabricated names, they become arrogant, despise, and criticize other Bodhisattvas.
For this reason, they become separated from unsurpassed enlightenment. They abandon the skillful means of Prajñāpāramitā, forsake good spiritual friends, fall under the influence of evil companions, and consequently fall into the paths of Śrāvakas or Pratyekabuddhas.
Subhūti, you should know that if such Bodhisattvas, in this very life, recover right mindfulness, sincerely repent their faults, abandon arrogance, and draw near to and make offerings to pure and virtuous spiritual friends, then although they may continue revolving through birth and death for many lifetimes, they will ultimately rely upon the profound Prajñāpāramitā and gradually cultivate until they attain unsurpassed enlightenment.
But if, in this very life, they fail to recover right mindfulness, cannot sincerely repent their faults, do not abandon arrogance, and refuse to rely upon pure and virtuous spiritual friends, then they will certainly continue revolving through birth and death for many lifetimes. Even if they diligently cultivate wholesome deeds afterward, they will still fall into the paths of Śrāvakas or Pratyekabuddhas.
It is like a bhikṣu seeking the fruit of a Śrāvaka. If he commits even one of the four grave offenses, he is no longer a true renunciant or a disciple of Śākyamuni. In this very life, he certainly cannot attain the fruit of Stream-entry or higher.
So too with a Bodhisattva who falsely clings to empty titles. Merely hearing Māra declare that he will become a Buddha with an empty name, he becomes arrogant, despises, and criticizes other Bodhisattvas. You should know that this offense is immeasurably more serious than the bhikṣu’s violation of the four grave offenses.
Leaving aside the case of a bhikṣu committing the four grave offenses, the offense of this Bodhisattva exceeds even the five heinous crimes by immeasurable degrees. Why? Because these Bodhisattvas have not actually attained extraordinary virtues, yet after hearing Māra speak falsely of their future Buddhahood and fabricated names, they become arrogant and belittle other Bodhisattvas. Therefore, this offense surpasses the five heinous crimes by immeasurable amounts.
Therefore, you should know that if Bodhisattvas wish to attain the unsurpassed fruit of Supreme Enlightenment, they should clearly recognize that receiving prophecies and false titles is one of the subtle workings of Māra.
Furthermore, Subhūti, there are Bodhisattvas who cultivate the practice of seclusion; that is, they dwell in mountains and forests, marshes, desolate plains, or in an araṇya, sitting quietly in contemplation. At that time, Māra comes to such a Bodhisattva, respectfully praises the virtues of seclusion, and says:
“Excellent, Great Being! You have diligently cultivated the true practice of seclusion. This practice of seclusion is praised by all the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones. Śakra, Lord of the Devas, and all the gods and celestial beings together protect, make offerings to, and honor it. Therefore, you should remain here always and not go elsewhere.”
Subhūti, you should know that I do not praise those Bodhisattvas who constantly delight in tranquility, dwelling in araṇyas, mountains, forests, marshes, or desolate plains, sitting quietly in contemplation and cultivating the practice of seclusion.
Then Subhūti addressed the Buddha:
“World-Honored One, how should Bodhisattvas cultivate the true practice of seclusion, since the Buddha, the World-Honored One, now says: ‘I do not praise those Bodhisattvas who constantly delight in tranquility, dwelling in araṇyas, mountains, forests, or desolate places, sitting quietly in contemplation and cultivating the practice of seclusion’?”
The Buddha said to Subhūti:
“If Bodhisattvas, whether dwelling in mountains, forests, marshes, desolate plains, cities, villages, towns, marketplaces, or noisy and crowded places, always remain free from afflictions, unwholesome karma, and the thoughts of Śrāvakas and Pratyekabuddhas; if they deeply practice Prajñāpāramitā with skillful means and cultivate other supreme virtues, then this is called a Bodhisattva cultivating the true practice of seclusion. This practice of seclusion is praised by all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones; all Buddhas approve of it, and all Bodhisattvas should always train in it. Day and night they should contemplate rightly and diligently cultivate this practice of seclusion. Only this is called the Bodhisattva’s practice of seclusion. This practice is free from the thoughts of Śrāvakas and Pratyekabuddhas, free from all afflictions and unwholesome karma, free from noisy distractions, completely purified, enabling Bodhisattvas to quickly attain the unsurpassed fruit of Supreme Enlightenment and liberate sentient beings throughout the endless future.
Subhūti, you should know that one who lives secluded in mountains, forests, marshes, or desolate plains, giving up comfortable bedding and sitting quietly in contemplation, yet is praised by Māra, is not practicing the true seclusion of Bodhisattvas. Why? Because such seclusion still contains the noise of distraction; that is, the Bodhisattva is still mixed with afflictions, unwholesome karma, or the thoughts of Śrāvakas and Pratyekabuddhas. Therefore, with regard to profound Prajñāpāramitā and skillful means, they cannot diligently receive, uphold, and practice it, and thus cannot perfect omniscient wisdom.
Subhūti, you should know that there are Bodhisattvas who, although delighting in cultivating the practice of seclusion and being praised by Māra, become arrogant. Their minds are impure, and they slander and despise other great Bodhisattvas. Those great Bodhisattvas may dwell in cities, villages, towns, or marketplaces, yet their minds remain pure, free from afflictions, unwholesome karma, and the thoughts of Śrāvakas and Pratyekabuddhas. They diligently cultivate Prajñāpāramitā and countless other factors of enlightenment, bringing accomplishment to sentient beings and purifying Buddha-lands. Though they dwell amid noise and bustle, their minds remain serene, always delighting in cultivating the true practice of seclusion. Yet these genuinely pure great Bodhisattvas are looked down upon, slandered, reviled, and insulted by those Bodhisattvas praised by Māra.
Subhūti, you should know that because these Bodhisattvas have abandoned the skillful means of Prajñāpāramitā, even if they dwell in vast empty wildernesses hundreds of yojanas away, where there are absolutely no birds, beasts, snakes, venomous scorpions, or violent bandits, but only spirits, yakṣas, rākṣasas, and the like passing through, remaining in such an araṇya for one year, five years, ten years, or even hundreds of thousands of millions of eons cultivating seclusion, they still do not understand what true seclusion is. On the other hand, there are Bodhisattvas who remain amid noisy and bustling places while their minds are peaceful, free from afflictions, unwholesome karma, and the thoughts of Śrāvakas and Pratyekabuddhas, directing their minds straight toward unsurpassed Supreme Enlightenment.
Subhūti, you should know that although these Bodhisattvas dwell in remote wildernesses for a long time, they are still mixed with the thoughts of Śrāvakas and Pratyekabuddhas. Thus they become attached to those two stages, rely upon the teachings of those two stages while practicing seclusion, and then become attached to that very practice. Although such a Bodhisattva cultivates seclusion in this way, he is not called one who accords with the mind of the Buddhas.
Subhūti, you should know that the true practice of seclusion praised by me has not yet been accomplished by these Bodhisattvas. Within true seclusion they do not even perceive any common characteristic. Why? Because these Bodhisattvas do not delight in true seclusion; they only delight in diligently cultivating the superficial seclusion of Śrāvakas and Pratyekabuddhas.
Subhūti, you should know that when these Bodhisattvas cultivate what is not true and pure seclusion, Māra will appear in the sky rejoicing and praising them, saying:
“Excellent! Excellent, Great Beings! You have diligently cultivated the true practice of seclusion. This practice of seclusion is praised by the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones. You should diligently cultivate it, and you will soon attain the unsurpassed fruit of Supreme Enlightenment.”
Subhūti, you should know that these Bodhisattvas become attached to practicing the seclusion of the Two Vehicles, considering it supreme. Therefore, they despise and disparage those abiding in the Bodhisattva Vehicle who, though dwelling amid noise and bustle, maintain peaceful minds and perfect wholesome qualities.
The bhikṣus said:
“That Bodhisattva cannot cultivate seclusion. Though the body dwells in a noisy place, the mind is not tranquil and does not accord with wholesome Dharma.”
Subhūti, you should know that these Bodhisattvas look down upon and disparage those Bodhisattvas practicing the true seclusion praised by the Buddha, saying they dwell amid noise, their minds are not serene, and they cannot diligently cultivate true seclusion. Yet toward those great Bodhisattvas who practice avoiding noisy places—a practice not praised by the Thus Come One—they instead honor and extol them, saying their minds are peaceful and undisturbed, and that they can rightly cultivate true seclusion.
Subhūti, you should know that these Bodhisattvas fail to approach, respect, and make offerings to those who deserve it, such as the World-Honored One. Instead, they despise and disparage them. Conversely, toward those who should be avoided and not approached, respected, or honored—such as evil companions—they instead draw near, respect, and make offerings to them as though serving the World-Honored One.
Subhūti, you should know that because these Bodhisattvas have abandoned the skillful means of Prajñāpāramitā, they give rise to countless discriminations and mistaken attachments. Why? Because they think: “My practice is true seclusion; therefore, non-human beings praise and protect me. But those living in cities have confused bodies and minds. Who would protect, praise, or respect them?” Because of such causes and conditions, these Bodhisattvas become increasingly arrogant, despising and belittling other Bodhisattvas, while their afflictions and unwholesome karma continually increase.
Subhūti, you should know that among other Bodhisattvas, these Bodhisattvas are like Caṇḍālas, defiling the assembly of great Bodhisattvas. Although outwardly they resemble great Bodhisattvas, they are great thieves among gods and humans, deceiving gods, humans, asuras, and others. Though outwardly wearing the robes of a śramaṇa, inwardly they constantly harbor the intentions of thieves. Those who have generated the aspiration for the Bodhisattva Vehicle should not approach, respect, make offerings to, honor, or praise such evil people. Why? Because these people are filled with excessive arrogance. Outwardly they appear to be Bodhisattvas, but inwardly they are full of afflictions.
Therefore, Subhūti, true great Bodhisattvas do not abandon omniscient wisdom or the unsurpassed fruit of Supreme Enlightenment. They wholeheartedly seek omniscient wisdom and aspire to attain unsurpassed Supreme Enlightenment in order to benefit and bring happiness to all sentient beings. Nor should they approach, respect, make offerings to, honor, or praise such evil people.
Subhūti, you should know that these great Bodhisattvas should always diligently cultivate the practices that lead them to become disenchanted with saṃsāra and not cling to the three realms. Toward those evil Caṇḍālas and robbers, however, they should generate loving-kindness, compassion, sympathetic joy, and equanimity. They should think: “I should never give rise to the faults of those evil people. Even if through momentary forgetfulness I should temporarily give rise to thoughts like theirs, I should immediately become aware and quickly eliminate them.”
Therefore, Subhūti, great Bodhisattvas who wish to attain the unsurpassed fruit of Supreme Enlightenment must become completely aware of the works of Māra. They should diligently strive to avoid and eradicate the faults committed by such Bodhisattvas, and diligently seek the unsurpassed fruit of Supreme Enlightenment.
Subhūti, you should know that one who trains in this way is truly a Bodhisattva endowed with skillful means, who correctly understands the workings of Māra.
Chapter 22: THE GOOD FRIEND (1)
At that time, the World-Honored One again said to Subhūti:
If a Great Bodhisattva wholeheartedly wishes to attain the unsurpassed state of Enlightenment, they should always draw near to, respect, make offerings to, honor, and praise true and pure spiritual friends.
The Venerable Subhūti said to the Buddha:
“Who are called the true and pure spiritual friends of the Great Bodhisattvas?”
The Buddha told Subhūti:
“All Tathāgatas, Worthy Ones, Perfectly and Completely Enlightened Ones are the true and pure spiritual friends of all Great Bodhisattvas. All irreversible Great Bodhisattvas are also the true and pure spiritual friends of all Great Bodhisattvas. If other Bodhisattvas, together with Śrāvakas and other virtuous persons, constantly expound and teach to Bodhisattvas the Dharma that accords with the profound Prajñāpāramitā; exhort and instruct the Bodhisattvas so that their cultivation of wholesome roots and practice of the Bodhisattva path may quickly be brought to perfection, they too are the true and pure spiritual friends of the Great Bodhisattvas. The scriptures that accord with the profound Prajñāpāramitā are likewise the true and pure spiritual friends of the Great Bodhisattvas.
“Furthermore, Subhūti, generosity, moral discipline, patience, diligence, meditative concentration, and Prajñāpāramitā should also be known as the true and pure spiritual friends of the Great Bodhisattvas.
“Subhūti, you should know that these six Pāramitās are also the teachers of the Bodhisattvas. The six Pāramitās are also the guides of the Great Bodhisattvas. The six Pāramitās are also the light of the Great Bodhisattvas. The six Pāramitās are also that which illuminates the Great Bodhisattvas. The six Pāramitās are also the dwelling place of the Great Bodhisattvas. The six Pāramitās are also the protection of the Great Bodhisattvas. The six Pāramitās are also the refuge of the Great Bodhisattvas. The six Pāramitās are also the destination of the Great Bodhisattvas. The six Pāramitās are also the island of the Great Bodhisattvas. The six Pāramitās are also the kind father of the Great Bodhisattvas. The six Pāramitās are also the loving mother of the Great Bodhisattvas. The six Pāramitās constantly enable the Great Bodhisattvas to attain wondrous wisdom, give rise to true awakening, and quickly realize the unsurpassed state of Enlightenment. Why? Because all Great Bodhisattvas rely upon the six Pāramitās in cultivating Prajñāpāramitā to complete perfection.
“Subhūti, you should know that the Tathāgatas, Worthy Ones, Perfectly and Completely Enlightened Ones of the past, who attained the unsurpassed state of Enlightenment and entered Parinirvāṇa, all relied upon the six Pāramitās to give rise to omniscient wisdom. The Tathāgatas, Worthy Ones, Perfectly and Completely Enlightened Ones of the future, who will attain the unsurpassed state of Enlightenment and enter Parinirvāṇa, will likewise rely upon the six Pāramitās to give rise to omniscient wisdom. All the present Tathāgatas, Worthy Ones, Perfectly and Completely Enlightened Ones throughout the immeasurable, innumerable, boundless worlds of the ten directions, who are now attaining the unsurpassed state of Enlightenment and are now expounding the true Dharma for sentient beings, also rely upon the six Pāramitās to give rise to omniscient wisdom. Now I, the Tathāgata, Worthy One, Perfectly and Completely Enlightened One, who am now attaining the unsurpassed state of Enlightenment and now proclaiming the true Dharma for sentient beings, likewise rely upon the six Pāramitās to give rise to omniscient wisdom. Why? Because these six Pāramitās encompass all thirty-seven factors of enlightenment, the four Brahmavihāras, the four means of gathering beings, immeasurable and boundless other Buddha-dharmas, the wisdom of the Buddhas, innate wisdom, inconceivable wisdom, invincible wisdom, and all-knowing wisdom. All are included within these six Pāramitās. Therefore, I say that these six Pāramitās are the true and pure spiritual friends of the Great Bodhisattvas, their teachers, their guides, their light, their illumination, their home, their protection, their refuge, their destination, their island, their kind father, and their loving mother. They constantly enable the Great Bodhisattvas to attain wondrous wisdom, give rise to true awakening, quickly realize the unsurpassed state of Enlightenment, and become friends of sentient beings without expecting any repayment.
“Therefore, Subhūti, the Great Bodhisattvas should study the six Pāramitās.
“Furthermore, Subhūti, if the Great Bodhisattvas wish to study the six Pāramitās, they should wholeheartedly listen to, uphold, recite, contemplate the meaning of, and resolve their doubts concerning the profound Prajñāpāramitā scriptures. Why? Because this Prajñāpāramitā is always the elder, the guide, the teacher, the transformer, and the mother who gives birth to and nurtures the six Pāramitās. Why? Because apart from Prajñāpāramitā, the preceding five Pāramitās do not truly exist. Even though there may be generosity, moral discipline, patience, diligence, and meditative concentration, they cannot be called the crossing to the other shore.
“Therefore, Subhūti, if the Great Bodhisattvas wish to attain conduct that depends on no other’s instruction; wish to abide in a state that depends on no other’s instruction; wish to eliminate the doubts of all sentient beings; wish to fulfill the aspirations of all sentient beings; wish to purify Buddha lands; wish to bring sentient beings to fulfillment, then they should study Prajñāpāramitā. Why? Because this profound Prajñāpāramitā scripture extensively teaches the Dharma that the Great Bodhisattvas should study, and all Great Bodhisattvas should diligently cultivate it. If they diligently cultivate the skillful means of profound Prajñāpāramitā, they will certainly attain the unsurpassed state of Enlightenment and forever bring benefit and happiness to sentient beings throughout the endless future.
At that time Subhūti said to the Buddha:
“World-Honored One, what is the characteristic of profound Prajñāpāramitā?”
The Buddha replied:
“Subhūti, the characteristic of profound Prajñāpāramitā is non-attachment.”
The Venerable Subhūti said to the Buddha:
“If profound Prajñāpāramitā has the characteristic of non-attachment because of certain causes and conditions, can it also be said that all other dharmas possess the characteristic of non-attachment?”
The Buddha told Subhūti:
“Yes, indeed! Because of causes and conditions, profound Prajñāpāramitā has the characteristic of non-attachment. All other dharmas that can be spoken of likewise possess this characteristic of non-attachment. Why? Because all dharmas, like profound Prajñāpāramitā, are free from emptiness.
“Therefore, Subhūti, because profound Prajñāpāramitā has the characteristic of non-attachment, it is free from emptiness. All other dharmas, because they have the characteristic of non-attachment, are likewise free from emptiness.”
The Venerable Subhūti said to the Buddha:
“If all dharmas are free from emptiness, then how can sentient beings create defilement or purity?
“World-Honored One, is it not the case that what is free from emptiness can be said to be defiled or pure?
“World-Honored One, is it not the case that what is free from emptiness can attain the unsurpassed state of Enlightenment? Apart from freedom from emptiness, or not being free from emptiness, is there any other dharma that can attain the unsurpassed state of Enlightenment? World-Honored One, how should I understand the profound meaning of what the Buddha has taught?”
The Buddha said to Subhūti:
“What do you think? Have sentient beings, from beginningless time, had notions of self, of what belongs to the self, and attachment to self and what belongs to the self?”
Subhūti replied:
“Yes, World-Honored One! Yes, Well-Gone One! Sentient beings have, from beginningless time, had notions of self, of what belongs to the self, and attachment to self and what belongs to the self.”
The Buddha said to Subhūti:
“What do you think? Is the attachment of sentient beings to self and what belongs to the self free from emptiness?”
Subhūti said:
“Yes indeed, World-Honored One! Yes indeed, Well-Gone One! Sentient beings’ attachment to a self and to what belongs to the self is entirely devoid of inherent existence.”
The Buddha said to Subhūti:
“What do you think? Is it because sentient beings cling to a self and what belongs to the self that they wander in the cycle of birth and death?”
Subhūti replied:
“Yes indeed, World-Honored One, yes indeed, Well-Gone One. Sentient beings wander through birth and death because they cling to a self and what belongs to the self.”
The Buddha said to Subhūti:
“As sentient beings wander through birth and death in this way, defilement and purity are said to arise. Because sentient beings mistakenly cling to a self and what belongs to the self, defilement is spoken of, yet within that there is no defilement. Because sentient beings do not mistakenly cling to a self and what belongs to the self, purity is spoken of, yet within that there is no purity.
Therefore, Subhūti, although all dharmas are devoid of inherent existence, sentient beings can still be said to create defilement and purity.
Subhūti, you should know that if a great Bodhisattva always practices in this way, this is called practicing Prajñāpāramitā.”
The Venerable Subhūti addressed the Buddha:
“How wonderful, World-Honored One! How rare, Well-Gone One! Although all dharmas are devoid of inherent existence, sentient beings still have defilement and purity! World-Honored One, if great Bodhisattvas always practice in this way, then they do not practice form, nor do they practice feeling, perception, volitional formations, or consciousness.
World-Honored One, if great Bodhisattvas always practice in this way, then the world, gods, humans, asuras, and the rest cannot overcome them.
World-Honored One, if a great Bodhisattva always practices in this way, then they will surpass the practice of the Śrāvakas and Pratyekabuddhas and attain the unsurpassed state. Why? Because the nature of all Buddhas, the nature of the Tathāgatas, the nature of Natural Awakening, and the nature of omniscient wisdom cannot be surpassed.
World-Honored One, because great Bodhisattvas give rise to thoughts in accord with this Prajñāpāramitā, they abide day and night in skillful means, directing themselves toward supreme enlightenment and swiftly realize supreme enlightenment.”
The Buddha said to Subhūti:
“Yes, yes, just as you have said! Subhūti, what do you think? Suppose all sentient beings in Jambudvīpa, all without exception, obtained human bodies. Having obtained human bodies, they all generated the aspiration for supreme enlightenment. Having generated that aspiration, they practiced all the deeds of great Bodhisattvas and all attained supreme enlightenment. Suppose there were good men and good women who, throughout their lives, respectfully offered the finest musical instruments in the world to these Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, honoring, revering, and praising them, and then dedicated all the roots of merit they had cultivated equally to all sentient beings, so that all together might be directed toward supreme enlightenment. Would these good men and good women obtain great merit through this cause and condition?”
Subhūti replied:
“Very great indeed, World-Honored One! Very great indeed, Well-Gone One!”
The Buddha said to Subhūti:
“Those good men and good women who, in the midst of the great assembly, teach the profound Prajñāpāramitā, expound it, establish it, analyze it, explain it, make it easy to understand, and abide in thoughts in accord with the profound Prajñāpāramitā—through that cause and condition, these good men and good women obtain immeasurably and incalculably greater merit than before.
Subhūti, what do you think? Suppose all sentient beings in Jambudvīpa, all without exception, obtained human bodies. Having obtained human bodies, they all generated the aspiration for supreme enlightenment. Having generated that aspiration, throughout their lives they offered all the musical instruments of the world with reverence and generosity to all sentient beings, and then dedicated all the roots of merit thus acquired equally to all sentient beings so that all together might be directed toward supreme enlightenment. Would these great Bodhisattvas obtain great merit through this cause and condition?”
Subhūti replied:
“Very great indeed, World-Honored One! Very great indeed, Well-Gone One!”
The Buddha said to Subhūti:
“If great Bodhisattvas abide, even for a single day, in thoughts in accord with Prajñāpāramitā, the merit they obtain is immeasurably and incalculably greater than before. Why? Because these great Bodhisattvas abide day and night in thoughts in accord with Prajñāpāramitā in this way. Yes, indeed! Thus they become a field of merit for all sentient beings. Why? Because when the loving-kindness of these great Bodhisattvas arises, no sentient being can equal it, except the Thus Come Ones, the Worthy Ones, the Perfectly Enlightened Ones. Why? Because among all the Thus Come Ones, the Worthy Ones, the Perfectly Enlightened Ones, none is equal. None can serve as a comparison for them. All the Thus Come Ones, the Worthy Ones, the Perfectly Enlightened Ones have accomplished inconceivable dharmas.
Therefore, Subhūti, why is it that these great Bodhisattvas are able to generate such extraordinary merit?
Subhūti, you should know that it is because these great Bodhisattvas have perfected such supreme Prajñāpāramitā. Through this Prajñāpāramitā they see sentient beings suffering various afflictions, such as being punished and executed, and therefore great compassion arises. They further use the divine eye to observe the world, seeing countless sentient beings who have committed the karma of immediate retribution, fallen into the Avīci Hell, and endure intense suffering; or who are obscured by the net of wrong views and cannot see the true path. Or again they see sentient beings who have fallen into the Avīci Hell, cut off from all places of happiness. Seeing sentient beings in this way, they become deeply dismayed and fearful. From this dependent arising they give rise, toward all sentient beings in the world, to thoughts in accord with great loving-kindness and compassion: “I must become the great refuge and protector for all sentient beings. I must liberate all sentient beings from the suffering they endure.” Although they think in this way, they do not abide in this thought, nor do they abide in any other thought.
Subhūti, you should know that this is called the great light of wisdom of the great Bodhisattvas, through which they are able to realize supreme enlightenment.
Subhuti, you should know that because this Great Bodhisattva abides here and there in this way, he constantly serves as a field of merit for all the worlds. Although he has not yet attained the wisdom of Omniscience, he never regresses from the supreme enlightenment and is worthy of receiving clothing, food, shelter, medicine, and other necessities offered by benefactors.
Subhuti, you should know that because this Great Bodhisattva skillfully abides in Prajñāpāramitā, he is able to fully repay the kindness of his benefactors and also draws near to the wisdom of Omniscience.
Therefore, Subhuti, if a Great Bodhisattva wishes to receive the offerings of faithful beings, kings, and great ministers without wasting them; wishes to guide beings onto the truly pure path; wishes to become a great light illuminating all beings; wishes to free beings from the prison of birth and death; wishes to enable beings to attain the pure Dharma Eye, then he should abide in thoughts that accord with the profound Prajñāpāramitā.
Subhuti, you should know that if a Great Bodhisattva constantly abides in thoughts corresponding to Prajñāpāramitā, then he should always keep these thoughts in mind, never allowing other thoughts to arise even temporarily. Whatever he speaks will also accord with the meaning of Prajñāpāramitā.
Subhuti, you should know that this Great Bodhisattva diligently exerts himself day and night, constantly abiding in thoughts that accord with Prajñāpāramitā, never abandoning them even for a moment. It is like a person who had never possessed a wish-fulfilling mani jewel before. Later, upon obtaining it, he rejoices greatly. But if circumstances cause him to lose it, he becomes deeply distressed, constantly lamenting and regretting its loss without end, thinking only of how he might recover that jewel. Because of this, his thoughts are always directed toward that precious jewel without interruption. These Great Bodhisattvas are likewise. They should constantly abide in thoughts corresponding to the profound Prajñāpāramitā. If they do not abide in thoughts corresponding to the profound Prajñāpāramitā, they will forget the thoughts corresponding to the wisdom of Omniscience.
Therefore, Subhuti, Great Bodhisattvas should constantly abide in thoughts corresponding to the profound Prajñāpāramitā and should never depart from them even temporarily.
At that time, Subhuti addressed the Buddha:
“If all dharmas and all thoughts are devoid of inherent nature and have no true existence, then how can a Great Bodhisattva avoid departing from thoughts corresponding to Prajñāpāramitā and the wisdom of Omniscience?”
The Buddha said to Subhuti:
“If a Great Bodhisattva knows that all dharmas and all thoughts are devoid of inherent nature and have no true existence, then that Great Bodhisattva does not depart from thoughts corresponding to Prajñāpāramitā and the wisdom of Omniscience. Why? Because the profound Prajñāpāramitā, the wisdom of Omniscience, and all thoughts are all devoid of inherent nature and have no true existence. Within them there is absolutely no increase or decrease. Whoever truly realizes this is said not to be separated from them.”
The Venerable Subhuti said to the Buddha:
“If the profound Prajñāpāramitā is by nature always empty, without increase or decrease, then how do Great Bodhisattvas cultivate and realize Prajñāpāramitā so as to attain the unsurpassed state of supreme enlightenment?”
The Buddha said to Subhuti:
“Great Bodhisattvas cultivate and realize Prajñāpāramitā by seeing that with regard to all dharmas there is neither increase nor decrease, and with regard to Great Bodhisattvas there is likewise neither increase nor decrease. Just as the profound Prajñāpāramitā is empty in its intrinsic nature, it neither increases nor decreases, so it is with all Buddhas and Bodhisattvas. If a Great Bodhisattva constantly understands this, that is called cultivating and realizing Prajñāpāramitā. Because of this cause and condition, he quickly attains the supreme enlightenment that he seeks.
Subhuti, you should know that any Great Bodhisattva who, upon hearing this teaching that the profound Prajñāpāramitā is without increase or decrease, is neither alarmed nor afraid, neither overwhelmed nor doubtful, is one who truly practices the profound Prajñāpāramitā, has reached its ultimate consummation, abides in the irreversible stage of a Bodhisattva, will soon attain the supreme enlightenment, and will be able to liberate sentient beings throughout the endless future.