THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 563
Chapter 17: PRACTICES OF DESIRE (2)
The Buddha said to Subhūti:
“If the Bodhisattvas practice in this way, what place do they practice?”
Subhūti replied:
“If the Bodhisattvas practice in this way, they ultimately practice nowhere. Why? Because all dharmas being practiced do not move.”
The Buddha said to Subhūti:
“When the Bodhisattvas practice the profound Prajñāpāramitā, what truth of meaning do they practice?”
Subhūti replied:
“When the Bodhisattvas practice the profound Prajñāpāramitā, they practice the Supreme Meaning Truth.”
The Buddha said to Subhūti:
“What do you think? When these Bodhisattvas practice the Supreme Meaning Truth, do they grasp the marks of the Supreme Meaning Truth?”
Subhūti replied:
“World-Honored One, no.”
The Buddha said to Subhūti:
“What do you think? Although these Bodhisattvas do not grasp the marks of the Supreme Meaning Truth, do they act in accordance with its marks?”
Subhūti replied:
“World-Honored One, no.”
The Buddha said to Subhūti:
“What do you think? Since these Bodhisattvas do not act in accordance with the marks of the Supreme Meaning Truth, do they destroy those marks?”
Subhūti replied:
“World-Honored One, no.”
The Buddha said to Subhūti:
“What do you think? If these Bodhisattvas do not destroy the marks of the Supreme Meaning Truth, do they command or manipulate those marks?”
Subhūti replied:
“World-Honored One, no.”
The Buddha said to Subhūti:
“If these Bodhisattvas neither destroy nor command those marks of the Supreme Meaning Truth, then how can they put an end to your conception that grasps at marks?”
Subhūti replied:
“These Bodhisattvas do not think: ‘Now I will put an end to the conception of marks, the marks of destruction, or the marks of command;’ nor have they yet cultivated and learned the path that ends conceptualization.
If the Bodhisattvas diligently cultivate the path that ends conceptualization but have not yet perfected the Buddha-dharmas, they should fall into the state of the Śrāvakas or Pratyekabuddhas. But these Bodhisattvas, through skillful means, although they know that grasping at marks and concepts of grasping at marks are greatly erroneous, do not destroy them or command them in order to quickly eliminate such conceptualization, but instead realize the mark of emptiness. Why? Because they have not yet perfected all Buddha-dharmas.”
The Buddha said to Subhūti:
“That is correct, that is correct!”
At that time, Śāriputra said to Subhūti:
“If Bodhisattvas, in dreams, cultivate the three gates of liberation, do they gain benefit from the profound Prajñāpāramitā? If, when awake, Bodhisattvas cultivate the three gates of liberation and thereby gain benefit from the profound Prajñāpāramitā, then when they cultivate it in dreams, they should also gain benefit. Why? Because the Buddha taught that dreams and waking are not different.”
Subhūti said:
“If, when awake, Bodhisattvas cultivate the profound Prajñāpāramitā and are therefore called abiding in the profound Prajñāpāramitā, then these Bodhisattvas, while dreaming, cultivating the profound Prajñāpāramitā, are also called abiding in the three liberation gates of the profound Prajñāpāramitā. Their increase in benefit from the profound Prajñāpāramitā is likewise the same; whether dreaming or awake, the meaning is not different.”
Śāriputra said:
“Do actions created in dreams increase karmic benefit? Since phenomena are unreal, like dreams, actions created in dreams should not increase benefit; only after waking up, when one remembers and discriminates, would there be an increase in benefit.”
Subhūti replied:
“World-Honored One, if sentient beings in dreams see themselves killing living beings, and before waking up, at that very moment, they remember and discriminate and feel great joy, would the karma created by that person not increase?”
Śāriputra replied:
“An action without an object of cognition, whether thought of or held with faith, cannot arise. There must be an object of cognition that is contemplated before karma can arise. Upon what object does the thought-based karma in dreams arise?”
Subhūti replied:
“That is correct, that is correct. Whether in dreams or while awake, without an object of cognition that is contemplated, karma does not arise. There must be an object of cognition that is contemplated before karma arises.
Why? Śāriputra, because there must be the marks of seeing, hearing, understanding, and knowing. Since these are the functions of cognition, defilement or purity can then arise. If there are no marks of seeing, hearing, understanding, and knowing, then there is no function of cognition, and therefore there is neither defilement nor purity.
Therefore, one should know that whether in dreams or while awake, when there is an object of cognition that is contemplated, karma arises; when there is no object of cognition that is contemplated, karma does not arise.”
Śāriputra asked Subhūti:
“The Buddha taught that all objects of cognition are separate from inherent nature. In that case, how can you say: ‘When there is an object of cognition that is contemplated, karma arises; when there is no object of cognition that is contemplated, karma does not arise’?”
Subhūti replied:
“Although contemplative karmas and their objects of cognition are both separate from inherent nature, because one’s own mind grasps discriminating marks, conventional language establishes and says that objects of cognition give rise to contemplative karmas. It is not that these objects of cognition exist separately apart from the mind.”
Śāriputra asked Subhūti:
“If Bodhisattvas perform acts of giving in dreams, and after giving, dedicate them toward the unsurpassed perfect enlightenment, are these Bodhisattvas truly performing acts of giving and dedicating them toward the unsurpassed perfect enlightenment of the Buddhas?”
Subhūti replied:
“Bodhisattva Maitreya has long ago received the prediction of attaining great Bodhi, so he can certainly be asked this question; he will surely answer.”
At that time, Śāriputra followed Subhūti’s words and respectfully asked Bodhisattva Maitreya.
Bodhisattva Maitreya said to Śāriputra:
“What is called Bodhisattva Maitreya, who is said to be able to answer the question of the Venerable One? Is it form? Is it feeling, perception, formations, or consciousness? Is it the emptiness of form? Is it the emptiness of feeling, perception, formations, or consciousness?
Furthermore, form is not Bodhisattva Maitreya, and therefore cannot answer the Venerable One’s question. Feeling, perception, formations, and consciousness are not Bodhisattva Maitreya, and therefore cannot answer the Venerable One’s question.
The emptiness of form is not Bodhisattva Maitreya and cannot answer the Venerable One’s question. The emptiness of feeling, perception, formations, and consciousness is not Bodhisattva Maitreya and cannot answer the Venerable One’s question.
I completely do not see any dharma that can be called Bodhisattva Maitreya. I also completely do not see a dharma that is answered, a dharma that answers, a place of answering, a time of answering, or a means by which the answer is given.
I completely do not see any dharma that receives a prediction, any dharma that gives a prediction, any place of prediction, any time of prediction, or any means by which the prediction is given. Why? Śāriputra, because the intrinsic nature of all dharmas is empty. When searched for ultimately, they cannot be grasped.”
Śāriputra asked Maitreya:
Is the Dharma that the Venerable One speaks the same as the place he has realized? Maitreya replied:
The Dharma I speak of is not like the place I have realized. Why? Because the Dharma I have realized cannot be spoken in such a way.
At that time, Śāriputra thought: The Bodhisattva Maitreya possesses profound wisdom and has long practiced the profound Prajñāpāramitā; only then can he speak in such a manner.
At that time, the World-Honored One, knowing Śāriputra’s thought, said:
What do you think? Since you attained Arhatship through this Dharma, can you see that this Dharma can be spoken?
Śāriputra replied:
Reverently, World-Honored One, it cannot.
The Dharma-nature realized by Bodhisattvas who practice the profound Prajñāpāramitā is likewise such: it cannot be proclaimed. These Bodhisattvas, through skillful means, cannot think: “Through this Dharma I have received a prediction, am receiving a prediction, or will receive a prediction of supreme Bodhi.” They cannot think: “Through this Dharma I will attain Bodhi.” Those Bodhisattvas who can practice in this way are practicing the Prajñāpāramitā. Regarding the attainment of Bodhi, they have no fear and know with certainty themselves: “I will attain it.” Therefore, these Bodhisattvas, while practicing the profound Prajñāpāramitā, hear profound Dharma without being startled, frightened, or overwhelmed.
These Bodhisattvas, even if they are in a wilderness where there are wild beasts, are not afraid. Why? Because these Bodhisattvas wish to benefit sentient beings; therefore, they can give up all inner and outer possessions, constantly reflecting: “If wild beasts wish to devour my body, I will give it as a gift, allowing them to become full. Through this wholesome root, may I quickly perfect the Pāramitā of Generosity and quickly attain the supreme Enlightenment. I will diligently cultivate such right practice so that when I attain the supreme Enlightenment, in my Buddha-land there will be no animals or hungry ghosts whatsoever.”
These Bodhisattvas, if they are in a wilderness where there are evil bandits, are also not afraid. Why? Because these Bodhisattvas, wishing to benefit sentient beings, can give up all inner and outer possessions, delight in cultivating wholesome deeds; regarding body, life, and wealth, they have no attachment or regret. They often think: “If sentient beings come to fight over and seize my possessions, or if because of this they accidentally harm my body and life, I will not become angry with them. Through this cause and condition, may I quickly perfect the Pāramitā of Patience and quickly attain the supreme Enlightenment. I will diligently cultivate such right practice so that when I attain the supreme Enlightenment, in my Buddha-land there will be no hostile thieves who plunder and harm others. Because my Buddha-land is extremely pure, there will also be no other forms of evil.”
These Bodhisattvas, if they are in a wilderness where there is no water, are also not afraid; they constantly think: “I will proclaim the unsurpassed wondrous Dharma, ending the thirst of sentient beings. Even if I die because of being tormented by thirst, I will never abandon the mind of Great Compassion toward sentient beings, but will give them the water of wondrous Dharma. How extraordinary! These sentient beings are of such meager blessings that they reside in a world without water. I will diligently cultivate such right practice so that when I attain the supreme Enlightenment, in my Buddha-land there will be no such waterless, burning, thirsty wildernesses. I will find ways to encourage sentient beings to cultivate superior meritorious deeds, so that wherever they dwell, they will all possess water endowed with the eight qualities.”
These Bodhisattvas, even in times of famine, are not afraid; they constantly think: “I will diligently purify the Buddha-land, so that when I attain the supreme Enlightenment, in my Buddha-land there will be absolutely no such famine. Sentient beings will possess complete happiness; whatever they need, when they think of it, it will immediately appear, just as when gods think of something, they obtain it. I will arouse firm diligence, causing the wishes of sentient beings to be fulfilled. At all times and places, all sentient beings will never lack any possessions.” If Bodhisattvas do not fear such matters, they will certainly attain the supreme Enlightenment.
These Bodhisattvas, when encountering epidemics, are also not afraid. Why? Because these Bodhisattvas constantly contemplate carefully: “There is no Dharma called sickness, and therefore there is no person who is sick; all is empty, and there should be no fear.” I will diligently cultivate such right practice so that when I attain the supreme Enlightenment, in my Buddha-land sentient beings will not have the three kinds of illness; they will diligently cultivate the excellent wholesome Dharma taught by the Buddha and will never be lazy or neglectful.
These Bodhisattvas, if they think that Bodhi will only be attained after a very long period of time, are also not afraid. Why? Because although the limits of past kalpas and lives are immeasurable, they are accumulated through a single moment of conceptual thought and discrimination. The limits of future kalpas and lives should likewise be understood in this way. Therefore, Bodhisattvas should not generate fear by conceiving of them as distant and long-lasting. Why? Because the limits of past and future kalpas, whether long or short, are all contained within a single moment corresponding with the mind. When Bodhisattvas carefully contemplate such things that could cause fear and do not give rise to fear, they will quickly attain the supreme Enlightenment.
**Chapter 18: SISTERS**
At that time, within the assembly there was a goddess who rose from her seat, bowed with her head at the Buddha’s feet, uncovered her left shoulder, knelt with her right knee touching the ground, joined her palms, and respectfully said to the Buddha:
Reverently, World-Honored One, I too am not afraid of these things. I vow that in the future I will attain Buddhahood and also teach sentient beings this Dharma.
After saying this, she took fresh and beautiful golden flowers and, with reverence and sincerity, offered them to the Tathāgata. Through the Buddha’s spiritual power, those golden flowers shone brilliantly, flew upward, and remained suspended in the sky.
At that time, the World-Honored One smiled. From his face emerged golden-colored rays of light that illuminated the ten directions, then returned and entered the crown of his head.
Ānanda, having seen and heard such an event, joined his palms respectfully and said:
Reverently, World-Honored One, for what cause and condition did you smile? The Buddhas do not smile without cause and condition.
At that time, the World-Honored One said to Ānanda:
This goddess, in the future, will become a Tathāgata, Arhat, Completely Enlightened One. Her kalpa will be called Star Simile, and her Buddha-name will be Golden Flower.
Ānanda, you should know that this goddess is experiencing her final female body. After abandoning this body, she will immediately receive a male body, and throughout the remainder of future existence she will never again be born as a woman. After this life ends, she will be born in the land of the Eastern Buddha Akṣobhya and diligently cultivate the holy life. This woman in that realm will be named Golden Flower. After her life ends in the Buddha Akṣobhya’s world, she will again be born in the worlds of other Buddhas. Wherever she is born, she will always remain close to the Buddhas and never be separated from them. Like a Wheel-Turning King who goes from one palace to another, enjoying happiness and pleasure until death, with his feet never touching the ground… this woman will likewise go from one Buddha-land to another, and wherever she is born she will always not be far from the Buddhas, the World-Honored Ones, constantly cultivating the holy life until awakening.
At that time, Ānanda silently thought: “When this sister attains Buddhahood, will her assembly of Bodhisattvas also be like the Bodhisattva assembly today?”
The Buddha knew this thought and said to Ānanda:
Indeed, indeed, just as you have thought! When Bodhisattva Golden Flower becomes a Buddha, she will also proclaim the profound Prajñāpāramitā to the assembly in this way. The number of Bodhisattvas in her assembly, whether many or few, will be like my Bodhisattva assembly today. The number of Śrāvaka disciples is difficult to know; it can only generally be said to be immeasurable and countless. That Buddha’s world will completely lack wild beasts, evil bandits, hunger, thirst, illness, and so forth. It will also lack all other afflictions, fears, and sufferings.
At that time, Khánh Hỷ addressed the Buddha:
“World-Honored One, previously, at the place of which Buddha did this sister first arouse the mind seeking the unsurpassed perfect enlightenment, cultivate wholesome roots, and dedicate and make vows?”
The Buddha told Khánh Hỷ:
“This woman, in the past, at the place of Buddha Nhiên Đăng, first aroused the great mind. She also offered golden flowers to that Buddha and dedicated and made vows; therefore, she now meets Me.
Khánh Hỷ, you should know that in the past, when I was at the place of Buddha Nhiên Đăng, I offered five stalks of flowers to that Buddha and dedicated and made vows. Nhiên Đăng Tathāgata, Worthy of Offerings, Perfectly Awakened One, knew that my faculties had become mature, and bestowed a prediction upon me: ‘In a future life, you will become a Buddha named Năng Tịch, in a world called Kham Nhẫn, during a kalpa called Hiền.’”
At that time, the heavenly maiden heard that the Buddha had bestowed upon Me the prediction of great enlightenment. She was filled with joy and delight, and immediately offered heavenly flowers to that Buddha, dedicating and making the vow:
“May it be that in my future life, when this Bodhisattva attains Buddhahood, just as today the Buddha before me has bestowed upon him the prediction of great enlightenment, so may He also bestow such a prediction upon me.” Therefore, I now bestow a prediction upon her.
At that time, Khánh Hỷ heard the Buddha’s teaching, was filled with joy and delight, and said:
“Respectfully, World-Honored One, this sister has long cultivated the mind of great enlightenment, dedicating and making vows, and now she has reached maturity.”
The Buddha told Khánh Hỷ:
“Indeed, indeed, it is exactly as you have said.”
At that time, Subhūti addressed the Buddha:
“World-Honored One, how does a Bodhisattva practice the profound Prajñāpāramitā and enter the emptiness concentration?”
The Buddha told Subhūti:
“If the Bodhisattvas practice the profound Prajñāpāramitā, they contemplate that all forms, feelings, perceptions, formations, and consciousness are empty. When they contemplate in this way, they do not allow the mind to become disturbed. If the mind is not disturbed, then they see phenomena as they truly are; yet although they see phenomena as they truly are, they do not attain realization.
“Venerable Subhūti asked the Buddha:
‘How can a Bodhisattva, while seeing phenomena as empty, not attain realization?’
The Buddha told Subhūti:
“These Bodhisattvas, when contemplating emptiness, first think: ‘I should contemplate that the characteristics of all phenomena are empty, but within that I should not attain realization. I contemplate the emptiness of all phenomena for the sake of learning, not for the sake of realization. Now is the time for learning, not the time for realization.’
“These Bodhisattvas have not yet entered the stage of concentration, and they gather their minds upon an object that is not the object of entering concentration. At that time, although the Bodhisattva does not abandon the factors of enlightenment, he does not eliminate the defilements. Why? Because these Bodhisattvas have perfected wholesome roots and possess vast wisdom, enabling them to carefully reflect: ‘Regarding emptiness, now is the time for learning, not the time for attainment. I should preserve the profound Prajñāpāramitā, contemplate the emptiness of all phenomena, and thereby perfect all the factors of enlightenment. Therefore, I should not realize Nirvāṇa, should not enter the status of the two vehicles, and should not attain enlightenment.’
“Like a person who is strong, courageous, steady in walking and standing, dignified in appearance, and possesses all sixty-four skills. Regarding various other arts, he has learned them to their ultimate completion; he possesses many wondrous and supreme virtues, is intelligent and wise, speaks skillfully, is always skilled in debate, and is complete in both words and meanings. He has great power and can accomplish whatever he undertakes, bringing about excellent achievements with little effort and great benefit; therefore, everyone respects and loves him.
“This person, because of certain circumstances, takes his parents, wife, children, and relatives and travels to another place. Along the way, he passes through a wilderness filled with dangers, where there are many fierce beasts and hostile bandits. His relatives, young and old, are all extremely frightened. Relying on his many skills, strength, and courage, he feels at ease and comforts his parents, wife, children, and relatives, saying: ‘Do not worry. I will certainly free you from suffering and quickly cross this wilderness to reach a safe place.’
“At that time, this person transforms various sharp weapons and military equipment. When he encounters hostile enemies, causing them to see these things, they naturally disperse. Thus, while in the wilderness, the fierce beasts and hostile bandits are unable to harm this brave person. Through skillful means, he quickly leads his relatives across the wilderness and reaches a place of happiness.
“The assemblies of Bodhisattvas are also like this. Taking pity on sentient beings afflicted by the suffering of birth and death, they constantly abide in loving-kindness, compassion, joy, and equanimity. They protect the supreme wholesome roots of Prajñāpāramitā, use the skillful means granted by the Buddha, and dedicate all merits toward unsurpassed perfect enlightenment. Although they cultivate and perfect the Dharma of emptiness, they do not attain realization. With wholehearted compassion and concern for all sentient beings, they always wish to grant them peace and happiness.
“These Bodhisattvas transcend all kinds of afflictions, and also transcend all kinds of Māras and the status of the two vehicles. Although abiding in the emptiness concentration, they do not exhaust the defilements. Although they skillfully learn emptiness, they do not attain realization.
“At that time, the Bodhisattva abiding in the emptiness concentration, although not grasping characteristics, does not realize signlessness. Like a bird with strong wings flying through the sky, soaring and diving freely, remaining there for a long time without falling. Although relying on space and playing within it, it does not abide in space, nor is it obstructed by space. The assemblies of Bodhisattvas are also like this. Although they learn the liberation doors of emptiness, signlessness, and wishlessness, they do not abide in emptiness, signlessness, or wishlessness. Until Buddhahood is not yet completely perfected, they never rely on these states to completely cut off all defilements.
“Like a strong person skilled in the art of archery who wishes to display his ability, he shoots arrows upward into the sky. Because he wants the arrows to remain in the air without falling to the ground, he shoots another arrow to strike the tail of the previous arrow, and continues in this way. For many hours, the earlier and later arrows support one another and do not fall to the ground. If he wishes them to fall, he stops shooting the following arrows, and then all the arrows descend.
“These Bodhisattvas are also like this. Practicing the profound Prajñāpāramitā and maintaining superior skillful means, until their wholesome roots have reached complete and perfect maturity, they absolutely do not attain Nirvāṇa halfway through. When their wholesome roots have become extremely mature, they then attain Nirvāṇa and realize great enlightenment.
“Therefore, Bodhisattvas practicing the profound Prajñāpāramitā should have skillful means in this way, carefully observing the profound nature of reality. Until they have completely perfected the Dharma of all Buddhas, they should not attain realization.”
At that time, Subhūti addressed the Buddha:
“It is truly marvelous, World-Honored One! It is truly rare, Well-Gone One! These Bodhisattvas constantly accomplish what is difficult to accomplish: although learning profound teachings, they do not attain realization.”
The Buddha told Subhūti:
“Indeed, indeed! These Bodhisattvas, because they vow never to abandon all sentient beings, are able to accomplish such deeds. That is, these Bodhisattvas arouse vast minds. In order to liberate sentient beings from the suffering of birth and death, although they constantly cultivate the three liberation doors, they do not attain Nirvāṇa halfway through. Why? Because they wish to liberate sentient beings and therefore cannot abandon them. Moreover, because they are protected by skillful means, they do not attain Nirvāṇa halfway through.
“Subhūti, if Bodhisattvas wish to carefully contemplate profound matters using Prajñāpāramitā, this is the method of cultivating the three samādhi liberation doors: emptiness, signlessness, and wishlessness. These Bodhisattvas should think: ‘Sentient beings constantly give rise to the perception of sentient beings and grasp at the existence of something to attain, easily leading to evil paths of wrong views, revolving in birth and death, and undergoing endless suffering. In order to eliminate these evil paths of wrong views, I seek unsurpassed perfect enlightenment. Therefore, for the sake of sentient beings, I will teach the profound Dharma, causing them to eliminate such grasping and escape the suffering of birth and death. Therefore, although I learn the emptiness liberation door, I do not attain Nirvāṇa halfway through.’
“These Bodhisattvas, by arousing thoughts of skillful means, although they do not attain Nirvāṇa halfway through, do not lose the four superior immeasurable states of concentration: loving-kindness, compassion, joy, and equanimity. Why? Because these Bodhisattvas are protected by the skillful means of the profound Prajñāpāramitā; therefore, their pure qualities increase, their faculties gradually become sharper, and their branches, powers, factors of enlightenment, and paths continue to grow.
“Subhūti, these great Bodhisattvas constantly think: ‘For a long time, sentient beings have generated various attachments to characteristics, and because of this they revolve in birth and death and endure endless suffering. In order to eliminate these attachments to characteristics, I seek unsurpassed perfect enlightenment and teach the Dharma of signlessness to sentient beings, causing them to abandon attachment to characteristics and escape the suffering of birth and death.’ Therefore, they constantly enter the signlessness samādhi.
“These Bodhisattvas, because they previously perfected skillful means and generated such intentions, although they constantly enter the signlessness samādhi, do not attain Nirvāṇa halfway through; although they do not attain Nirvāṇa halfway through, they do not lose the four immeasurable concentrations. Why? Because these Bodhisattvas are protected by the skillful means of the profound Prajñāpāramitā, so their pure qualities increase, their faculties gradually become sharper, and their branches, powers, factors of enlightenment, and paths continue to grow.
“Subhūti, these Bodhisattvas constantly think: ‘For a long time, sentient beings’ minds have constantly given rise to the perceptions of permanence, happiness, self, and purity. Therefore, they generate inverted and mistaken attachments, revolve in birth and death, and endure endless suffering. In order to eliminate the four inversions, I seek unsurpassed perfect enlightenment and teach the non-inverted Dharma to sentient beings. That is, I explain that birth and death are impermanent, not happiness, without self, and impure; only Nirvāṇa is peaceful, wondrous, and complete with various true merits.’ Therefore, they constantly enter the wishlessness samādhi.
“These Bodhisattvas, because they previously perfected skillful means and generated intentions, although they constantly manifestly enter the wishlessness samādhi, until the Buddha-dharmas have not been ultimately and completely perfected, they absolutely do not attain Nirvāṇa halfway through and do not lose the four immeasurable concentrations. Why? Because these Bodhisattvas are protected by the skillful means of the profound Prajñāpāramitā, so their pure qualities increase, their faculties gradually become sharper, and their branches, powers, factors of enlightenment, and paths continue to grow.
“Subhūti, these Bodhisattvas constantly think: ‘Sentient beings have previously always practiced with grasping at attainment, and now they also practice with grasping at attainment; previously they practiced with characteristics, and now they also practice with characteristics; previously they practiced with inversion, and now they also practice with inversion; previously they practiced with thoughts of combination, and now they also practice with thoughts of combination; previously they practiced with deluded thoughts, and now they also practice with deluded thoughts; previously they practiced with wrong views, and now they also practice with wrong views. Because of this, they revolve in birth and death and endure endless suffering. In order to eliminate such faults for sentient beings, I seek unsurpassed perfect enlightenment and teach them the profound Dharma, causing all their faults to be completely eliminated, so that they no longer revolve in the suffering of birth and death and quickly realize the permanent, blissful, true, and pure Nirvāṇa.’
“These Bodhisattvas, through great compassion and constantly keeping all sentient beings in mind, thus accomplish superior skillful means. Protected by the profound Prajñāpāramitā, they constantly delight in observing the profound nature of reality: emptiness, signlessness, wishlessness, non-action, non-arising, non-ceasing, lack of inherent nature, and Nirvāṇa.
“These Bodhisattvas have accomplished such superior knowledge and vision. If they were to fall into a Dharma without characteristics and without activity, or abide in the three realms, there would be absolutely no such possibility.
“These Bodhisattvas have accomplished such supreme merits. Yet to abandon sentient beings and proceed directly toward complete cessation, realizing unsurpassed perfect enlightenment without bringing any benefit to sentient beings—there is absolutely no such possibility.
“Subhūti, if Bodhisattvas wish to attain unsurpassed perfect enlightenment, they should ask other Bodhisattvas: ‘How does a Bodhisattva cultivate all the factors of enlightenment? What kind of mind should one arouse so that a Bodhisattva can learn emptiness, signlessness, wishlessness, non-action, non-arising, non-ceasing, lack of inherent nature, and Nirvāṇa without attaining realization, while still practicing Prajñāpāramitā?’
“If other Bodhisattvas, when asked in this way, reply: ‘The assemblies of Bodhisattvas should only contemplate emptiness, signlessness, and so forth,’ but do not teach: ‘They must remember and not abandon all sentient beings, and liberate them through superior skillful means,’ then one should know that such a Bodhisattva has never before received from the Buddhas a prediction of non-retrogression toward unsurpassed perfect enlightenment.
“Why? Because such Bodhisattvas are not yet able to teach and clearly distinguish the stage of non-retrogression and the unique characteristics of the Bodhisattvas. They do not clearly understand what is asked regarding the conduct and characteristics of the stage of non-retrogression, and therefore they are also unable to answer.
“At that time, Subhūti addressed the Buddha:”
Venerable World-Honored One, is there any cause or condition by which one can know that these are irreversible Bodhisattvas?
The Buddha told Subhūti:
There are indeed causes and conditions by which one can know that these Bodhisattvas are irreversible. That is, there are Bodhisattvas who, regarding the profound Prajñāpāramitā, whether they have heard it or not, are still able to correctly answer the questions that others have previously asked and are able to properly practice the practices of Bodhisattvas who are at the irreversible stage. Through such causes and conditions, one can know that those Bodhisattvas are irreversible.
The venerable Subhūti said to the Buddha:
For what reason are there many Bodhisattvas practicing the Bodhi practices, yet only a few are able to answer correctly?
The Buddha told Subhūti:
Although there are many Bodhisattvas practicing the Bodhi practices, there are few Bodhisattvas who have received the prediction of attaining wondrous wisdom at the irreversible stage. If there is one who has received such a prediction, that one will be able to answer correctly.
Subhūti, you should know that these Bodhisattvas have pure roots of goodness and profound, vast wisdom. The gods, humans, asuras, and others in the world cannot destroy their great Bodhi minds.
Chapter 19: MATTERS IN DREAMS
Subhūti, if Bodhisattvas, even in dreams, do not become attached to the three realms and do not praise the state of the Two Vehicles; although they contemplate all phenomena as being like things seen in dreams, they are able not to attain realization of Nirvāṇa because of this contemplation, this is a sign that the Bodhisattvas are irreversible.
Subhūti, if Bodhisattvas in dreams see the Buddha teaching the Dharma to countless hundreds of thousands of great assemblies surrounding him, or see themselves also doing the same, this is a sign of Bodhisattvas who are irreversible.
Subhūti, if Bodhisattvas in dreams see the Buddha possessing all excellent marks and characteristics, with brilliant light radiating and surrounding him for the distance of one fathom, together with countless beings rising into the sky, displaying great supernatural powers, explaining the essential points of the true Dharma, and transforming into emanated beings, instructing them to go to boundless Buddha lands in other directions to carry out Buddha activities, or see themselves also doing the same, this is a sign of Bodhisattvas who are irreversible.
Subhūti, if Bodhisattvas in dreams see evil bandits destroying cities and villages; or see blazing fires burning and consuming settlements; or see fierce beasts wanting to harm their bodies; or see enemies wishing to cut off their heads; or see their parents about to die; or see their own bodies suffering from various kinds of affliction… Although they see such frightening events, they are neither terrified nor worried. Upon waking, they always correctly contemplate: The three realms are not real; they are all like dreams. When I attain the highest perfect enlightenment, I will teach the Dharma to sentient beings, letting them know that the three realms are all empty illusions, just like dream appearances. This is a sign of Bodhisattvas who are irreversible.
Subhūti, if Bodhisattvas, even in dreams, see sentient beings in the realms of hell, animals, and hungry ghosts, they immediately think: I must diligently cultivate the Bodhisattva practices and swiftly proceed toward the highest perfect enlightenment. In my Buddha land, there will be no such realms or evil names as hell, evil destinies, animals, or hungry ghosts. When they awaken, they also think in this way. Subhūti, you should know that when these Bodhisattvas become Buddhas, their lands will be pure, without evil paths or the names of those evil realms. This is a sign of Bodhisattvas who are irreversible.
Subhūti, if Bodhisattvas in dreams see fire burning sentient beings in hell… or again see it burning villages and cities, they immediately make the vow: If I have truly received the prediction of irreversibility, may this fierce fire become cool and refreshing. If, when this Bodhisattva makes such a vow, they see in the dream that the fire immediately goes out, then one should know that the Bodhisattva has received the prediction of irreversibility. If, when this Bodhisattva makes such a vow, they see in the dream that the fire does not immediately go out, then one should know that they have not yet received the prediction of irreversibility. Upon awakening, if they see fire burning cities and villages, whether the fire goes out or does not go out according to the vow, it is the same as in the dream: it indicates whether they have received the prediction of irreversibility or not.
Subhūti, if Bodhisattvas, while awake, see fire burning cities and villages, they immediately think: If I truly possess the mark of irreversibility, may this fierce fire immediately go out and become cool and refreshing. After thinking this and speaking it aloud, if the fire does not immediately go out, but instead continues burning from one village to another, or from one house to another, and only gradually stops, then one should know that these Bodhisattvas have also received the prediction of irreversibility. However, the burning occurs because of remaining karmic retribution from slandering the true Dharma, or because it manifests the suffering signs of future slander of the true Dharma.
Subhūti, if Bodhisattvas see a man or woman being possessed by non-human spirits, suffering various torments and unable to escape, they think: If the Tathāgatas know that I have attained a pure intention, know that I have received the prediction of irreversibility, have already left behind the stages of Śrāvakas and Pratyekabuddhas, and will certainly attain the highest perfect enlightenment; may they show compassion and examine the thought I have just made. If I truly can cultivate the Bodhisattva practices, swiftly attain the highest perfect enlightenment, and rescue sentient beings from the suffering of birth and death, may this man or woman no longer be troubled by non-human spirits. May those spirits immediately leave according to my words. If, when these Bodhisattvas say this, the non-human spirit does not leave, one should know that they have not received the prediction of irreversibility. If the non-human spirit immediately leaves, one should know that these Bodhisattvas have received the prediction of irreversibility.
Subhūti, there are Bodhisattvas who truly have not yet received the prediction of irreversibility. Seeing a man or woman possessed by non-human spirits, suffering torment and unable to escape, they suddenly make a statement of truth with sincere faith: If I have already received the prediction of irreversibility, then may this man or woman no longer be troubled by non-human spirits. May the spirits obey my words and quickly leave. At that time, Māra, wishing to deceive that person, immediately drives away and urges the non-human spirit, causing it to leave at once. Why? Because Māra’s power is stronger than that of the non-human spirit, so the spirit obeys Māra and immediately departs. At that time, that Bodhisattva thinks: The non-human spirit left because of my power. Why? Because that non-human spirit followed my vow and immediately released these men and women, and not because of any other reason. These Bodhisattvas cannot clearly recognize that this was the work of Māra, but claim that it was due to their own power. They develop excessive pride and look down upon other Bodhisattvas. Therefore, although they diligently cultivate with vigor, they are completely unable to attain the highest perfect enlightenment, fall into the ranks of the Two Vehicles, and are constantly deceived by Māra. Therefore, Bodhisattvas should skillfully understand clearly the ways in which Māra performs evil deeds.
Subhūti, there are Bodhisattvas who truly have not yet received the prediction of attaining irreversibility, and because they have abandoned the skillful means of Prajñāpāramitā, they inevitably become deceived by Māra. That is, there are evil Maras who, wishing to deceive them, transform into various forms and come to the Bodhisattva, saying:
“Do you know? The Buddhas of the past have already predicted your attainment of great Bodhi. The different names you have had throughout seven lifetimes, even your relatives, are all known by me. You were born in that direction, in that country, in that city, in that village, in that settlement. You were born in that year, that month, that day, that hour, under that heavenly king’s constellation…”
In this way, if Māra sees that a Bodhisattva has weak disposition and dull faculties, he falsely gives a prediction, saying:
“In your previous lives, your faculties and nature were like this.”
If he sees that a Bodhisattva has a strong disposition and bright, sharp faculties, he falsely gives a prediction, saying:
“In your previous lives, you were also like this.”
If he sees that a Bodhisattva possesses all the virtues of Dhūta practices and other excellent practices, he falsely gives a prediction, saying:
“In your previous lives, you were also like this, possessing all these virtues. Therefore, rejoice and do not belittle yourself.”
At that time, those Bodhisattvas hear Māra speak of their past and present virtues, become delighted and elated, give rise to arrogance and self-satisfaction, and criticize and despise other Bodhisattvas. Māra, knowing this, then tells them:
“You will certainly accomplish extraordinary virtues. The Buddhas have predicted your attainment of great Bodhi, and therefore excellent auspicious signs have already appeared.”
At that time, Māra, in order to confuse them, again transforms into various forms, approaches the Bodhisattva, appears friendly, and says:
“You now possess the virtues of irreversibility. Therefore, you should respect yourself and should not honor others.”
When this Bodhisattva hears Māra’s words, their arrogant self-satisfaction becomes even firmer, causing them to become even farther removed from the wisdom of omniscience than they already were. Therefore, Bodhisattvas who wish to attain Bodhi should understand clearly the activities of Māra.
Subhūti, there are Bodhisattvas who cannot understand the true nature of names and only hear false names, giving rise to attachment. This happens because Māra transforms into various forms, comes to the Bodhisattva, and says:
“Your cultivation and vows have already been perfected. Before long, you will attain the highest perfect enlightenment. When you become a Buddha, you will receive a revered name and extraordinary virtues such as these.”
That is, those evil Maras know that this Bodhisattva constantly wishes:
“When I become a Buddha, may I receive such a revered name.”
Therefore, Māra gives the prediction according to that wish.
At that time, because this Bodhisattva has abandoned the skillful means of Prajñāpāramitā, upon hearing Māra’s prediction, thinks:
“How wondrous! This person predicts that I will become a Buddha with a revered name, one that perfectly corresponds to my long-held aspiration. Therefore, I know that I will certainly become a Buddha with a name more honored than others.”
Māra continues giving such predictions of names to that person again and again. Therefore, that person’s arrogance continually increases, and they despise other Bodhisattvas who truly possess virtue. Because of this, they become increasingly farther from the highest perfect enlightenment and fall into the stages of Śrāvakas or Pratyekabuddhas.
If these Bodhisattvas, while having such a body, associate with virtuous friends and sincerely repent, then although they may wander through many lifetimes in the cycle of birth and death, they will eventually attain the highest perfect enlightenment. Or, if they have this body but do not encounter virtuous friends with sincere repentance, they will certainly continue wandering in birth and death, remaining ignorant and deluded for many lifetimes. Later, although they diligently cultivate wholesome actions, they will still fall into the stages of Śrāvakas or Pratyekabuddhas. Such arrogance and contempt toward other Bodhisattvas carries offenses immeasurably greater than the four grave offenses and the five uninterrupted karmic offenses. Therefore, Bodhisattvas must clearly understand false predictions of names… This is a subtle work of Māra and should not become arrogant or despise other Bodhisattvas.
Subhūti, there are Bodhisattvas dwelling in mountains, forests, wilderness, practicing the conduct of seclusion. At that time, an evil Māra comes to that Bodhisattva, respectfully praises them, and says:
“Great one, you constantly practice the true conduct of seclusion. This practice of seclusion is praised by sages and saints, and the gods, dragons, spirits, and others all protect you.”
Subhūti, you should know that I do not praise this practice of seclusion as being true.
Subhūti said:
World-Honored One, if this practice of seclusion is not true, then what other practice is there?
The Buddha said to Subhūti:
If the Bodhisattvas, whether in towns and villages, or in mountains, forests, or wildernesses, merely stay away from afflictions, arouse thoughts of the Two Vehicles, and practice the profound Prajñāpāramitā, then this is called the Bodhisattvas’ truly correct practice of seclusion. This practice of seclusion is accepted and praised by all Buddhas, the World-Honored Ones. Bodhisattvas should learn it, for it enables Bodhisattvas to quickly realize Bodhi.
Subhūti, you should know that Māra often praises those who dwell in mountains, forests, and wildernesses, who sit quietly and contemplate, but whose minds are still mixed with afflictions, who arouse thoughts of the Two Vehicles, and who distance themselves from the profound Prajñāpāramitā; such beings cannot perfect the wisdom of omniscience.
There are some Bodhisattvas who, although they delight in cultivating the practice of seclusion, because they are praised by Māra, give rise to contempt for other Bodhisattvas who also frequently dwell in villages and towns and cultivate the truly correct practice of seclusion. Subhūti, you should know that these Bodhisattvas have already separated themselves from Prajñāpāramitā. Although they spend a long time dwelling in deep mountains and wildernesses and cultivate the practice of seclusion, they do not understand the true Dharma of seclusion. They increase their arrogance, become even more attached to the status of the Two Vehicles, and are completely unable to attain the supreme unsurpassed enlightenment. This is not something praised or accepted by the Buddha, the World-Honored One, nor is it something that Bodhisattvas should cultivate.
Subhūti, you should know that I praise the practice of true pure seclusion of the assemblies of Bodhisattvas. These Bodhisattvas, however, have not at all accomplished such a practice. Even within the practice of true pure seclusion, they do not see even a similar appearance of such conduct. Yet the evil Māras, wishing to deceive those Bodhisattvas and cause them to become arrogant and look down upon other Bodhisattvas, often travel through the air and earnestly praise them, saying: “This is the practice of true pure seclusion.”
Subhūti, you should know that although these Bodhisattvas dwell in mountains, forests, and wildernesses, their minds are agitated, and they are unable to cultivate the truly correct practice of seclusion. There are also Bodhisattvas who, although they dwell in villages and towns, have tranquil minds and constantly cultivate the truly correct practice of seclusion.
Subhūti, you should know that these Bodhisattvas despise and slander the assemblies of Bodhisattvas who constantly cultivate the truly correct practice of seclusion, treating them like butchers. Yet toward the assemblies of Bodhisattvas who are unable to cultivate the truly correct practice of seclusion, they respectfully make offerings and honor them as they would the Buddha, the World-Honored One.
Subhūti, you should know that these Bodhisattvas have distanced themselves from Prajñāpāramitā, giving rise to various forms of discrimination and attachment. They constantly think: “My cultivation is true seclusion; therefore, non-human beings come to me to praise and protect me. Those who live in towns have bodies and minds that are disturbed—who would protect, praise, or honor them?”
The minds of these Bodhisattvas are filled with arrogance; their evil karma and afflictions increase day and night.
Subhūti, you should know that these Bodhisattvas are butchers among the assemblies of Bodhisattvas, defiling the assemblies of Great Bodhisattvas. They are also great thieves in the realms of heaven and humanity, deceiving gods, humans, and asuras. Although their bodies wear the Dharma robes of Śramaṇas, their minds constantly delight in harboring thoughts like those of thieves. Those who have generated the aspiration toward the Bodhisattva Vehicle should not associate with, respect, or make offerings to such people. Why? Because these kinds of people harbor excessive pride; outwardly they appear like Bodhisattvas, but inwardly they are filled with afflictions and abundant evil karma.
Therefore, Subhūti, if Bodhisattvas are truly genuine, they should not abandon the wisdom of omniscience. Seeking to realize the supreme unsurpassed enlightenment and to bring benefit and happiness to all sentient beings, they should not associate with such evil people.
Subhūti, you should know that the assemblies of Great Bodhisattvas should always diligently cultivate the true pure practice, become weary of and distance themselves from saṃsāra, and not become attached to the three realms. Toward those butchers and evil thieves, they should also give rise to the minds of loving-kindness, compassion, sympathetic joy, and equanimity. They should constantly think: “I should not act like those evil people and commit such faults. Even if, when I lose mindfulness, I briefly give rise to thoughts like theirs, I should immediately become aware of it and eliminate them.”
Therefore, a Bodhisattva who wishes to realize the supreme unsurpassed enlightenment must skillfully remain aware and clearly understand the activities of the evil Māras. They should diligently and energetically distance themselves from and eliminate the faults committed by such Bodhisattvas, and diligently seek the supreme unsurpassed enlightenment.
If Bodhisattvas learn in this way, then they are skillfully aware of the deeds of Māra.