THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 12
Chapter 53: DRAWING NEAR TRUE GOOD FRIENDS
At that time, Venerable Subhūti said to the Buddha:
World-Honored One! How should newly learning Bodhisattvas study the six pāramitās?
The Buddha taught Subhūti:
Newly learning Bodhisattvas who wish to study the six pāramitās should always follow, serve, and draw near true good friends, following and associating with those who are capable of understanding and expounding the Prajñāpāramitā. Those who are capable of clearly understanding and teaching the Prajñāpāramitā often encourage and assist others, causing them to learn the six pāramitās and uphold and practice them in order to attain unsurpassed Bodhi. One should not compare the five aggregates with the attainment of unsurpassed Bodhi; one should not compare the six pāramitās with the attainment of unsurpassed Bodhi; one should not compare inner and outer emptiness, emptiness of existence and nonexistence, the thirty-seven aids to enlightenment, or the eighteen uncommon dharmas with omniscient wisdom. Why? Because those who do not compare the five aggregates immediately attain omniscient wisdom; those who do not compare the six pāramitās, inner and outer emptiness, emptiness of existence and nonexistence, the thirty-seven aids to enlightenment, and the eighteen uncommon dharmas immediately attain omniscient wisdom.
Good son! When practicing the Prajñāpāramitā, one should not give rise to the thought of being dependent on the five aggregates. Why? Good son, the five aggregates should not be depended upon, nor should one depend upon the six pāramitās.
Good son! The six pāramitās cannot be depended upon, and one should not depend upon inner and outer emptiness, emptiness of existence and nonexistence, the thirty-seven aids to enlightenment, the eighteen uncommon dharmas, or even omniscient wisdom. Why? Because omniscient wisdom itself is not dependent, nor should one give rise to attachment to the fruits of Stream-enterer, Once-returner, Arhat, or Pratyekabuddha, nor should one give rise to attachment to the Bodhisattva vehicle or the attainment of unsurpassed Bodhi. Why? Good son, the attainment of unsurpassed Bodhi cannot be depended upon. Why? Because the marks of all dharmas are empty.
Subhūti said to the Buddha:
World-Honored One! Great Bodhisattvas endure suffering regarding the dharma of emptiness and signlessness, therefore they arouse the mind of unsurpassed Bodhi and wish to realize Buddha wisdom.
The Buddha said:
Subhūti, it is as you say. Bodhisattvas greatly endure suffering regarding the dharma of emptiness and signlessness, therefore they arouse the mind of unsurpassed Bodhi in order to attain Buddha wisdom.
Subhūti! For the sake of the world, Bodhisattvas have compassion and bring peace and security to the world, wishing to save all sentient beings in the world. For the sake of sentient beings, Bodhisattvas arouse the mind of unsurpassed Bodhi; because they become a place of refuge for the world, protect the world, and become a lamp illuminating the world, Bodhisattvas arouse the mind of unsurpassed Bodhi. Because they become generals and guides for the world, become a home and a place of refuge for the world, Bodhisattvas arouse the mind of unsurpassed Bodhi.
Subhūti! How does a Bodhisattva arouse the mind of unsurpassed Bodhi for the sake of sentient beings? Because they wish to liberate sentient beings in the five paths, making them peaceful and secure, reaching the shore of fearlessness, calmly entering Nirvāṇa, therefore Bodhisattvas arouse the mind of unsurpassed Bodhi.
How does a Bodhisattva wish to bring peace and security to the world? Subhūti, Great Bodhisattvas wish to liberate sentient beings from suffering, distress, and sorrow, bringing them to the shore free from sorrow and allowing them to calmly enter Nirvāṇa; thus they bring happiness to the world.
Subhūti! Why do Bodhisattvas save the world? The world is full of birth and death, therefore Bodhisattvas diligently and tirelessly save sentient beings, enabling them to escape all suffering. Bodhisattvas use the teachings of Dharma to save and transform them, and then use the three vehicles to liberate them; therefore Bodhisattvas save the world.
Subhūti! Why do Bodhisattvas protect the world? Sentient beings in the world undergo birth and death, therefore Bodhisattvas protect them so that they no longer take rebirth. Sentient beings suffer from aging, illness, and death, therefore Bodhisattvas protect them so that they do not age, become ill, or die; those who are sorrowful are brought to attain Nirvāṇa without remainder. Therefore, Bodhisattvas arouse the mind of unsurpassed Bodhi in order to protect the world.
Subhūti! Why is it said that Bodhisattvas become a home for the world? When this Great Bodhisattva attains unsurpassed Bodhi, they teach all dharmas without obstruction to the world. Therefore it is said that Bodhisattvas become a home for the world.
Subhūti! Why are Bodhisattvas said to be bright lamps for the world? From the darkness of the three realms, Great Bodhisattvas support sentient beings and enable them to reach Nirvāṇa; therefore Bodhisattvas are bright lamps for the world.
Why are Bodhisattvas generals for the world? When Bodhisattvas attain Buddha wisdom, they tell the world that form is not mine and is not truly form; feeling, perception, formations, and consciousness are not mine and are not truly consciousness; even omniscient wisdom is not mine and is not truly omniscient wisdom.
Subhūti! Likewise, form is not self and is not form. Just as form is not self, all dharmas are also like this.
Subhūti said to the Buddha:
World-Honored One! As the World-Honored One has taught, the five aggregates are not mine, and all dharmas are likewise so. The Bodhisattva has no awakening of dharmas. Why? Because form has no place of discrimination, and even omniscient wisdom has no place of discrimination. It is also not said that the five aggregates are anything, nor that they are omniscient wisdom.
The Buddha said to Subhūti:
As you have said, the five aggregates have no place of discrimination, and even omniscient wisdom has no place of discrimination. It is also not said that they are the five aggregates, nor is it said that they are omniscient wisdom.
Subhūti! This is also the Bodhisattva enduring suffering, constantly practicing this Dharma without weariness or fatigue and without laziness. The Bodhisattva says: “I will awaken, and I will also practice and uphold the pure Dharma, then proclaim and reveal it to those who have not awakened.”
Subhūti! Therefore the Bodhisattva tells the world that form is not mine.
Subhūti! Why is a Bodhisattva called an island for the world? It is like land separated from the mainland by a great river or sea, which is called an island and serves as a very beneficial temporary refuge for people. The future and past five aggregates are divided into two; the future and past omniscient wisdom are also divided into two. According to this division, all dharmas are divided; when dharmas are divided, past and future are divided. Thus these divisions are pure, joyful, true, empty; when craving is exhausted there is no place of reliance, no defilement, and nothing at all. This is called Nirvāṇa.
Subhūti! When Bodhisattvas attain the unsurpassed Buddha wisdom of unsurpassed Bodhi, they spread this teaching: this is the teaching of purity through Dharma, this is the teaching of true Dharma, in order to ferry sentient beings across. Therefore it is said that Bodhisattvas are islands for the world.
Subhūti! Why is it said that Bodhisattvas are guides for the world? When Bodhisattvas attain the unsurpassed Buddha wisdom of unsurpassed Bodhi, they teach sentient beings in the world that the five aggregates neither arise nor cease, are not clung to, and are not divided. They teach Dharma from the fruit of Stream-enterer up to the fruits of Arhat and Pratyekabuddha, and for these beings they teach that the five aggregates neither arise nor cease, then spread this teaching throughout the world.
Subhūti! When Bodhisattvas attain Buddha wisdom and teach this Dharma, they are called guides for the world.
Subhūti! Why is it said that Bodhisattvas are the destination of the world? When Bodhisattvas attain the unsurpassed Buddha wisdom of unsurpassed Bodhi, they teach the suchness of the five aggregates and the suchness of omniscient wisdom as leading toward emptiness. Since the five aggregates are empty, there is no place to go, no going toward, and no not-going toward. Why? Because the five aggregates and emptiness neither come nor go. After Bodhisattvas teach this Dharma, they again teach sentient beings the emptiness of omniscient wisdom, which also neither comes nor goes, a direction without any place to arrive.
Subhūti! Therefore it is said that Bodhisattvas are the destination of the world.
Subhūti! Why? Because past dharmas are like emptiness, having passed away and never returning. Why? Because emptiness neither comes nor goes; among the places where dharmas arrive, there is also no mark or vow. Why? Because marks and vows, once passed, do not return; marks and vows also neither come nor go. Among the places where dharmas arrive, there is no place of arrival, no creation of karma, no arising, no cessation, no attachment; they are not cut off, like dreams, illusions, echoes, reflections, transformations, and mirages. Dharmas are also like this; once they have passed, they never return. Why? Because transformations never go or come.
Subhūti! Among the places where dharmas arrive, there is no boundary, no return; dharmas do not move, do not remain still, do not come, do not go, do not unite, and do not dissolve; there is no self, life force, lifespan…
Subhūti! If sentient beings themselves are not truly existent, how much less could there be going and returning?
Subhūti! The abiding place of dharmas has permanence, bliss, self, and purity. Dharmas are impermanent, suffering, impure, and without self. The objects governed by dharmas have lust, anger, ignorance, views, and attachment to self. These abidings of dharmas also abide in suchness, in the nature of Dharma, in ultimate reality, in universality, in the inconceivable nature; they abide in what does not change. The abiding places of dharmas also neither come nor go. Why? Because dharmas neither come nor go. The abiding of dharmas is like the five aggregates. Why? Because even the five aggregates cannot be seen, how much less can there be coming and going. The abiding of dharmas is like the six pāramitās; even this abiding cannot be seen, how much less can there be going and returning.
The abiding of dharmas is like inner and outer emptiness and emptiness of existence and nonexistence; like abiding in the thirty-seven aids to enlightenment; abiding in the eighteen uncommon dharmas; and the eighteen uncommon dharmas also neither come nor go. The abiding of dharmas is like the path of Śrāvakas and Pratyekabuddhas; abiding like unsurpassed Bodhi also has no going and returning. Why? Because the fruit of unsurpassed Bodhi has no going and returning and does not truly exist.
Subhūti said to the Buddha:
World-Honored One! Who is capable of understanding this profound Prajñāpāramitā?
The Buddha said:
Those Great Bodhisattvas who cultivated merits during the time of past Buddhas, who made offerings to countless hundreds of thousands of Buddhas, and who drew near true good friends are capable of understanding this profound Prajñāpāramitā.
Subhūti said to the Buddha:
World-Honored One! What characteristics do Great Bodhisattvas possess that enable them to understand the profound Prajñāpāramitā?
The Buddha taught Subhūti:
Subhūti! A Bodhisattva who has eliminated lust, anger, and ignorance possesses precisely that characteristic. A Bodhisattva who is capable of clearly understanding the profound Prajñāpāramitā is as if they have already eliminated lust, anger, and ignorance.
Chapter 54: DEEP UNDERSTANDING
Venerable Subhūti said to the Buddha:
World-Honored One! When Great Bodhisattvas understand the profound Prajñāpāramitā, where do they reach?
The Buddha taught Subhūti:
Which Great Bodhisattva has the ability to clearly understand this profound Prajñā-pāramitā attains the wisdom of Omniscience.
Subhūti addressed the Buddha:
World-Honored One! The one who attains the wisdom of Omniscience is the Great Bodhisattva who understands the profound Prajñā-pāramitā. The one who aspires toward the wisdom of Omniscience is the guide who leads sentient beings.
Subhūti said:
World-Honored One! To be mindful of Prajñā-pāramitā is not to be mindful of any phenomena. To be mindful of Prajñā-pāramitā means there is no longer any object of mindfulness, no point of origin.
The Buddha asked Subhūti:
When being mindful of Prajñā-pāramitā, what things have no object of mindfulness?
Subhūti replied:
World-Honored One! When being mindful of Prajñā-pāramitā, the five aggregates have no object of mindfulness; when being mindful of Prajñā-pāramitā, self and sentient beings have no object of mindfulness; when being mindful of Prajñā-pāramitā, the six pāramitās have no object of mindfulness; internal and external emptiness, emptiness of existence and non-existence, the thirty-seven aids to enlightenment, and the eighteen uncommon qualities of the Buddha have no object of mindfulness; when being mindful of Prajñā-pāramitā, from the stage of Stream-enterer up to the wisdom of Omniscience, there is no object of mindfulness.
The Buddha said:
Excellent, excellent! It is exactly as Subhūti has said. When being mindful of Prajñā-pāramitā, one does not think of the five aggregates, and even the wisdom of Omniscience has no object of mindfulness.
Subhūti, you should know that being mindful of the six pāramitās receives the responsive support and protection of non-retrogressing Bodhisattvas. Any Bodhisattva who practices this profound Prajñā-pāramitā does not enter into the six pāramitās and does not enter into the wisdom of Omniscience.
The practitioner of Prajñā-pāramitā does not follow the words of others, does not believe in other paths, and does not preserve anything as something important to cling to. A non-retrogressing Great Bodhisattva who practices the profound Prajñā-pāramitā is no longer subject to lust, anger, or ignorance; they only practice the profound Prajñā-pāramitā. A non-retrogressing Great Bodhisattva never departs from the six pāramitās. When hearing teachings of the profound Prajñā-pāramitā, they are neither afraid nor weary, and will never regress. They constantly contemplate, remember, listen, recite, uphold, and practice in accordance with the teachings of Prajñā-pāramitā.
Subhūti, you should know that a non-retrogressing Bodhisattva has previously heard the teachings of Prajñā-pāramitā in past lives, and has also previously recited, received, upheld, and practiced them. Why? Because a Bodhisattva without fear has practiced this Prajñā-pāramitā from ancient times until now.
Subhūti addressed the Buddha:
World-Honored One! A Great Bodhisattva who hears the profound Prajñā-pāramitā without fear or changing, why does practicing it bring even greater benefit?
The Buddha said:
Practice Prajñā-pāramitā in accordance with the wisdom of Omniscience.
Subhūti said:
World-Honored One! Why is practicing Prajñā-pāramitā in accordance with the wisdom of Omniscience?
The Buddha said:
It is because relying on accordance with Emptiness, Signlessness, and Wishlessness is to accord with the profound Prajñā-pāramitā. Relying on the profound Prajñā-pāramitā is like relying on empty space; relying on non-arising and non-ceasing; not relying on attachment but relying on severance; like entering into suchness, relying on the nature of Dharma, relying on that which cannot be conceived or discussed, relying on non-creation, relying on a dream.
Subhūti said:
World-Honored One! Relying on the profound Prajñā-pāramitā is like relying on empty space and relying on a dream. The Bodhisattva who practices the profound Prajñā-pāramitā does not depend on the five aggregates or the wisdom of Omniscience in practice.
The Buddha said to Subhūti:
The Bodhisattva who practices Prajñā-pāramitā also does not rely on the five aggregates and does not rely on the wisdom of Omniscience. The five aggregates and the wisdom of Omniscience both have no creator; they are neither created nor uncreated, neither coming nor going, without a place of abiding, without a place of reliance, without a place of exit, without a place of entry, without quantity, without limit. Therefore, they do not have the capacity for awakening, and it is not the wisdom of Omniscience that causes awakening. Why?
Because the suchness of the five aggregates, the suchness of the wisdom of Omniscience, the suchness of the five aggregates together with the wisdom of Omniscience are the same and not different; the suchness of the eighteen dharmas and the suchness of the wisdom of Omniscience are also the same and not different. Everything is the same suchness, without two.
Chapter 55: Praise of the Profound Mind
At that time, the gods of the Desire Realm and the Form Realm scattered heavenly fragrant flowers upon the Buddha, then came before Him, paid homage, and with palms joined said:
World-Honored One! Prajñā-pāramitā is truly profound and difficult to understand clearly, beyond thought and discussion. It is the knowledge realized by the wise; it is the place where the world should place its faith; it is the direct path of the Thus Come Ones, the Worthy Ones, the Perfectly Enlightened Ones. The Buddhas all arrive at Unsurpassed Bodhi through this path, all relying on the kindness of this profound Prajñā-pāramitā. This is the sole teaching. The meaning of the sole teaching is that the five aggregates are the wisdom of Omniscience, and the wisdom of Omniscience is the five aggregates; the suchness of the wisdom of Omniscience, the suchness of the five aggregates, the wisdom of Omniscience and the five aggregates are one Suchness, without two. The Suchness of the Buddha and the Suchness of the wisdom of Omniscience are also not two.
The Buddha said to the gods of the Form Realm and the Desire Realm:
Indeed, it is so! As spoken by the Devas, the five aggregates are the wisdom of All-knowledge; the wisdom of All-knowledge is the five aggregates. The Buddha is the wisdom of All-knowledge; the wisdom of All-knowledge is the Buddha—one Suchness, not two. Therefore, O Devas, the Tathāgata remains calm, unconditioned, and does not teach the Dharma. Why? Because this Dharma is extremely profound and pure, difficult to understand clearly, and especially difficult to believe. The path of the Tathāgata in the past, future, and present has no one who attains enlightenment; the Dharma is without duality—this itself is the Dharma.
O Devas! Just as space is extremely profound and wondrous, this Dharma is also so, resembling the profound and marvelous nature of all phenomena. This Dharma is also profound and wondrous; the nature of Dharma cannot be conceived; the true nature has no boundaries, does not come, does not go, is neither eternal nor cut off, neither arising nor ceasing, extremely profound and wondrous, without enlightenment; because there is no enlightenment, it is extremely profound and wondrous. The Prajñāpāramitā is extremely profound and wondrous.
O Devas! Because these phenomena are extremely profound and wondrous, sentient beings, self, person, and lifespan are also extremely profound and wondrous. The five aggregates are profound and wondrous; the six pāramitās are profound and wondrous; inner and outer emptiness, emptiness of existence and nonexistence, the thirty-seven aids to enlightenment, the eighteen uncommon qualities of the Buddhas, and even the wisdom of All-knowledge are extremely profound and wondrous.
O Devas! Because of this profound and wondrous nature, the Prajñāpāramitā is extremely profound and wondrous.
The Devas of the Form Realm and Desire Realm all said to the Buddha:
“World-Honored One! Regarding the world, this Dharma is extremely special and worthy of belief. One who speaks in this way means that one does not accept or grasp the five aggregates, up to the eighteen uncommon qualities, and there is nothing to be accepted. Speaking in this way means that from Stream-enterer up to the wisdom of All-knowledge, one neither accepts nor grasps them. Grasping all worldly phenomena is acceptance. How does one accept and maintain them? By thinking: ‘My five aggregates belong to me, I belong to the five aggregates; the eighteen uncommon qualities belong to me, I belong to the eighteen uncommon qualities; from Stream-enterer up to the wisdom of All-knowledge, all belong to me, I belong to the wisdom of All-knowledge.’ This is the acceptance of the worldly person.”
The Buddha said to the Devas:
“As you Devas have said, this Dharma neither accepts nor maintains the five aggregates, nor does it accept or maintain the wisdom of All-knowledge.
O Devas! Those who accept and practice the five aggregates, who accept and practice the wisdom of All-knowledge, will not accept and practice the six pāramitās, nor will they practice the wisdom of All-knowledge.”
Subhūti said to the Buddha:
“World-Honored One! This Dharma does not contradict other dharmas, and the corresponding dharmas are the six pāramitās, inner and outer emptiness, emptiness of existence and nonexistence, the thirty-seven aids to enlightenment, and up to the wisdom of All-knowledge. These dharmas do not obstruct other dharmas. Why do they not obstruct? Because there is no obstruction to the five aggregates up to the wisdom of All-knowledge. The characteristic of non-obstruction among all dharmas is like space. Why? Because it abides in the Suchness of the Dharma-nature, the Suchness of ultimate reality, the Suchness of the inconceivable, the Suchness of emptiness, signlessness, and wishlessness. This Prajñāpāramitā Dharma neither arises nor ceases, because the five aggregates neither arise nor exist; even the wisdom of All-knowledge neither arises nor exists. This Dharma does not exist because the traces of the five aggregates cannot be seen, and the traces of the wisdom of All-knowledge cannot be seen.”
At that time, all the Devas of the Desire Realm and Form Realm said to the Buddha:
“World-Honored One! Among your disciples, the Venerable Subhūti is truly a genuine disciple of the Buddha. Why?
Because the Venerable only speaks of the Dharma of emptiness, the Dharma that is not bound by anything.”
At that time, Subhūti said to the Devas of the Desire Realm and Form Realm:
“As you have said, I am a true disciple among the Buddha’s disciples. What is meant by a true disciple?”
The Devas replied:
“The Buddha arises from Suchness, therefore Suchness neither comes nor goes. The Suchness of Subhūti also neither comes nor goes. Therefore, Subhūti arises from the Buddha. The Suchness of the Buddha is also the Suchness of all dharmas. The Suchness of all dharmas is the Suchness of the Buddha. Suchness is also not Suchness. Therefore, Subhūti arises from the Buddha and abides in the Suchness of the Buddha. The Suchness of Subhūti also abides in this way.
The Suchness of the Buddha has no creation, no action, and no possession. The Suchness of Subhūti is also like this. The Suchness of the Buddha is unobstructed; the Suchness of all dharmas is also unobstructed. The Suchness of the Buddha and all dharmas are one Suchness, without two and without a creator.
The Suchness of the uncreated is always thus; it cannot be otherwise. From the fact that it is thus, it cannot not be so; it is always one, without two.
Therefore, know that the Venerable Subhūti truly arises from the Tathāgata. Suchness is the Suchness of the Buddha and cannot be destroyed. The Suchness of Subhūti also cannot be destroyed, nor can it be said that it cannot be destroyed.
Just as the Suchness of the Buddha cannot be seen and cannot be destroyed, the Suchness of Subhūti is also like this. Therefore, know that Subhūti truly arises from the Buddha, like the Suchness of the Buddha, without past, present, or future.
The Suchness of all dharmas also has no past, present, or future. Therefore, know that Subhūti arises from the Buddha. The Suchness of the past, present, and future is also the Suchness of the Buddha. The Suchness of the Buddha is also the Suchness of the past, present, and future, the same, without two.
The Suchness of the five aggregates and the Suchness of the Tathāgata are only one, without two. The Suchness of self, lifespan, life, and sentient beings is like the Suchness of the Buddha, only one, without two. The Suchness of the six pāramitās, inner and outer emptiness, emptiness of existence and nonexistence, the thirty-seven aids to enlightenment, up to the wisdom of All-knowledge, is also like the Suchness of all Buddhas, one Suchness without two.
What is Suchness?
O Subhūti! Suchness is that which Bodhisattvas awaken to, and by which they receive the designation of Tathāgata.”
When this chapter on Suchness was spoken, the trichiliocosm trembled in six ways: it appeared in the East and disappeared in the West; appeared in the West and disappeared in the East; appeared in the South and disappeared in the North; appeared in the North and disappeared in the South; appeared in the four corners and sank into the center; appeared in the center and disappeared in the four corners.
At that time, the Devas of the Desire Realm and Form Realm throughout the trichiliocosm offered heavenly flowers, fragrant incense, and sandalwood to the Buddha and the Venerable Subhūti, while praising them together:
“World-Honored One, how extraordinary! How special! The Venerable Subhūti is truly a genuine Buddha-son born from the Suchness of the Tathāgata.”
At that time, the Venerable Subhūti said to the Devas:
“O Devas! Subhūti does not arise from the five aggregates, does not arise from the Suchness of the five aggregates, nor does he arise apart from the Suchness of the five aggregates. He does not arise from the Suchness of the wisdom of All-knowledge, nor does he arise apart from the Suchness of the wisdom of All-knowledge. He does not arise from the Suchness of the conditioned and unconditioned, nor does he arise apart from the Suchness of the conditioned and unconditioned. Why? Because all dharmas have nothing that can be possessed, and there is no Dharma worthy of attachment or delight.”
Venerable Śāriputra said to the Buddha:
“World-Honored One! Suchness and these dharmas abide in the extremely profound and immeasurable path of Dharma. The five aggregates themselves cannot be seen, how much less the Suchness of the five aggregates. Even the wisdom of All-knowledge cannot be seen, how much less the Suchness of the wisdom of All-knowledge.”
The Buddha said:
“That is correct! Śāriputra! Suchness is extremely profound. The five aggregates and the wisdom of All-knowledge cannot be seen, how much less the Suchness of the wisdom of All-knowledge. Śāriputra! Suchness is extremely profound; Suchness is called thus.”
At that time, two hundred monks exhausted all outflows and their minds became liberated; five hundred nuns separated themselves from defilements and produced the Dharma-eye; five thousand Bodhisattvas in the human and heavenly realms attained the patience of non-arising dharmas; sixty Bodhisattvas eliminated all outflows and their minds became liberated.
The Buddha said to Śāriputra:
“These sixty Bodhisattvas have made offerings to five hundred Buddhas and wholeheartedly practiced the six pāramitās, but because they lacked skillful means, after completing the five pāramitās they remained far from the Prajñāpāramitā. Without using skillful means and superior wisdom to practice generosity, morality, patience, diligence, meditation, and so forth, they could not attain the Bodhisattva path and only attained the paths of Stream-enterer, Arhat, and Pratyekabuddha.
Śāriputra! Even if a Bodhisattva attains emptiness, signlessness, and wishlessness, if they are separated from the Prajñāpāramitā and lack skillful means and superior wisdom, they will only realize the Śrāvaka vehicle.
Śāriputra said to the Buddha:
“World-Honored One! How does one attain emptiness, signlessness, and wishlessness, but because one is separated from skillful means and superior wisdom, realize ultimate reality and attain the Śrāvaka vehicle? How does one fully possess emptiness, signlessness, and wishlessness, attain skillful means and superior wisdom, and realize unsurpassed perfect enlightenment?”
The Buddha said to Śāriputra:
“If one is separated from the wisdom of All-knowledge and contemplates emptiness, signlessness, and wishlessness without being united with skillful means and superior wisdom, this is called the Śrāvaka vehicle.
Śāriputra! A Bodhisattva who attains emptiness, signlessness, and wishlessness in accordance with the wisdom of All-knowledge, and does not separate from skillful means and superior wisdom, immediately attains unsurpassed perfect enlightenment.
Śāriputra! It is like a great bird whose body is one hundred, two hundred, or three hundred yojanas in size, but which has no two wings. It wishes to descend from the Heaven of Trāyastriṃśa to Jambudvīpa, but halfway down it wishes to return to the Heaven of Trāyastriṃśa. Śāriputra, can this bird return to its former place?”
Śāriputra replied:
“World-Honored One, no.”
The Buddha asked:
“Suppose this bird lands on the ground and wishes for its body not to suffer injury. Is that possible?”
Śāriputra replied:
“World-Honored One, it would certainly suffer injury, faint, or die. Why? Because its body is large and it has no wings.”
“Śāriputra! Suppose this Bodhisattva, after practicing the five pāramitās together for countless eons equal to the number of grains of sand in the Ganges, has attained the great path and wishes to generate great resolve and attain immeasurable wisdom of enlightenment, but is separated from the Prajñāpāramitā and lacks skillful means and superior wisdom. Then they will fall into the paths of Arhat and Pratyekabuddha. Why? Because practicing the five pāramitās while separated from skillful means and superior wisdom, the wisdom of All-knowledge, and the Prajñāpāramitā, leads directly into the paths of Arhat and Pratyekabuddha.
Śāriputra! Even if a Bodhisattva has created merits in the past, present, and future, such as morality, patience, diligence, single-mindedness, and wisdom, but becomes attached to their characteristics, then they do not understand the morality, meditation, wisdom, knowledge and vision of liberation, and liberation wisdom of the Tathāgata. They also do not know or see; they merely hear about emptiness, signlessness, and wishlessness, hear only sounds, then take those characteristics as attainment of unsurpassed perfect enlightenment, clinging to characteristics and thinking: ‘This is the dwelling place of Bodhisattvas, Buddhas, Śrāvakas, and Pratyekabuddhas.’
Śāriputra! A Bodhisattva separated from the Prajñāpāramitā and skillful means and superior wisdom, who uses these merits and wishes to attain unsurpassed perfect enlightenment, is one who clings to characteristics.
Śāriputra! A Bodhisattva who generates the thought of the wisdom of All-knowledge, who does not separate from the six pāramitās, who does not separate from skillful means and superior wisdom, and who does not separate from the morality, meditation, wisdom, liberation, and knowledge and vision of liberation of the Tathāgatas of the three times, has no attachment. Regarding emptiness, signlessness, and wishlessness, there is also no grasping.
Śāriputra! You should know that this Bodhisattva does not enter the paths of Arhat and Pratyekabuddha. Why? Because from the moment a Great Bodhisattva first generates the aspiration, they do not cling to characteristics while practicing the six pāramitās and do not cling to characteristics regarding the morality, meditation, wisdom, liberation, and knowledge and vision of liberation of the Buddhas of the past, present, and future.
Śāriputra! Not clinging to characteristics while practicing the six pāramitās, and not clinging to characteristics while practicing the wisdom of All-knowledge, is called a Bodhisattva possessing skillful means and superior wisdom.”
Śāriputra said to the Buddha:
“World-Honored One! From what I have heard the Tathāgata teach today, a Bodhisattva who does not separate from the Prajñāpāramitā and skillful means and superior wisdom will attain unsurpassed perfect enlightenment. Why? Because from the moment this Bodhisattva first generates the aspiration, they never see that there is a person who attains enlightenment. The five aggregates up to the wisdom of All-knowledge are also like this.
Śāriputra said:
“World-Honored One! If there are people who practice the Bodhisattva path but are separated from the Prajñāpāramitā and skillful means and superior wisdom, know that these Bodhisattvas still have doubts regarding the fruition of unsurpassed perfect enlightenment. Why? Because being separated from the Prajñāpāramitā and skillful means and superior wisdom, they only practice the six pāramitās. Since they still cling to characteristics, they should be known as doubtful.
World-Honored One! Therefore, Bodhisattvas who wish to attain unsurpassed perfect enlightenment should not separate from the Prajñāpāramitā and skillful means and superior wisdom. They should abide in the Prajñāpāramitā and skillful means and superior wisdom, and also should not cling to characteristics or rely upon them. They should practice the five pāramitās up to the wisdom of All-knowledge without clinging to characteristics.”
At that time, the Devas of the Form Realm and Desire Realm all said to the Buddha:
“World-Honored One! Seeking unsurpassed perfect enlightenment is difficult to attain. Why? Because Bodhisattvas awaken to all dharmas but have nothing to attain.”
The Buddha said:
“Indeed, that is so! O Devas! It is extremely difficult. I too have attained Unsurpassed Bodhi, yet there is no fruit that is attained, no place of realization, and no Dharma that can be seen as having been accomplished or obtained. Why? O Devas, because all dharmas are eternally pure.”
Subhūti said to the Buddha:
“World-Honored One! From what I have heard from the Buddha today, seeking the attainment of Unsurpassed Bodhi is truly difficult to achieve. I rejoice greatly in attaining Bodhi. Why? Because all dharmas are empty, and there is no place of enlightenment. Within emptiness, all dharmas have nothing to grasp; there is neither an enlightened Dharma nor a person who becomes enlightened. Why? Because according to the Dharma of emptiness, which neither increases nor decreases, one practices the five pāramitās up to All-Knowing Wisdom. Thus, these dharmas are all empty, and they cannot be seen or grasped. Therefore, World-Honored One, it is truly wonderful that a Bodhisattva awakens and attains Unsurpassed Bodhi! Why? Because the five aggregates and the self-nature of the five aggregates are empty; All-Knowing Wisdom and the activities of All-Knowing Wisdom are also empty.”
Śāriputra said to Venerable Subhūti:
“Therefore, the fruit of Unsurpassed Bodhi is difficult to understand and difficult to attain. Just as space has no thought: ‘I will attain Unsurpassed Bodhi,’ so too a Bodhisattva cannot have the thought: ‘I will attain Unsurpassed Bodhi.’ Why? Because all dharmas are like space. A Bodhisattva who understands that all dharmas are like space can attain Unsurpassed Bodhi. If Bodhisattvas know that all dharmas are like space, excellent indeed! The attainment of Unsurpassed Bodhi is extremely difficult. As many Bodhisattvas as there are grains of sand in the Ganges River seek Unsurpassed Bodhi and will certainly not retreat. Therefore, Subhūti, excellent indeed! The attainment of Unsurpassed Bodhi is extremely difficult.”
Subhūti asked Venerable Śāriputra:
“What does the Venerable think? Regarding Unsurpassed Bodhi, do the five aggregates have retreat?”
Śāriputra replied:
“No.”
Subhūti asked:
“Up to suchness itself, is there retreat regarding Unsurpassed Bodhi?”
Śāriputra replied:
“No.”
Subhūti asked:
“What does the Venerable think? Is there separation from the five aggregates that is called retreat? Is there separation from All-Knowing Wisdom that is called retreat?”
Śāriputra replied:
“No.”
Subhūti asked:
“Venerable Śāriputra, what do you think? Is the suchness of the five aggregates subject to retreat? Is the suchness of All-Knowing Wisdom subject to retreat?”
Śāriputra replied:
“No.”
Subhūti asked:
“Is separation from the Suchness of the five aggregates and the Suchness of All-Knowing Wisdom considered retreat?”
Śāriputra replied:
“No.”
Subhūti asked:
“What do you think? Do suchness, Dharma-nature, Dharma-abiding, the path of Dharma, ultimate reality, and inconceivable nature undergo retreat regarding Unsurpassed Bodhi?”
Śāriputra replied:
“No.”
Subhūti asked:
“Is separation from suchness up to the inconceivable nature considered retreat?”
Śāriputra replied:
“There is no such thing. This Dharma also cannot be grasped.”
Subhūti asked:
“Then does this Dharma have retreat regarding Unsurpassed Bodhi?”
Śāriputra replied:
“According to the Dharma patience that Subhūti has spoken of, there is no Bodhisattva who retreats from Unsurpassed Bodhi. The three vehicles practiced by Bodhisattvas that the Tathāgata has predicted all have no fixed location. According to what the Venerable has said, there is only one Buddha vehicle.”
Bāṇṇu-nanda-nanda’s son said to Venerable Śāriputra:
“Does Venerable Subhūti only wish to speak of one Bodhisattva vehicle? The Venerable should ask Subhūti again.”
Śāriputra asked Subhūti:
“Do you intend to say that there is only one vehicle for Bodhisattvas?”
Subhūti said:
“Venerable, do you mean that the suchness within the three vehicles—the Śrāvaka vehicle, the Pratyekabuddha vehicle, and the Bodhisattva vehicle—is one vehicle?”
Śāriputra replied:
“No.”
Subhūti asked:
“Venerable Śāriputra, what do you think? Within suchness, are there three vehicles?”
Śāriputra replied:
“There are none.”
Subhūti asked:
“Within suchness, is there one thing, two things, or three things?”
Śāriputra replied:
“No.”
Subhūti said:
“This Dharma is called unconditioned and without existence. Why then seek the three vehicles of Śrāvaka, Pratyekabuddha, and Perfect Enlightenment?
Śāriputra, when a Great Bodhisattva hears that suchness gives rise to all dharmas, the Bodhisattva neither fears nor retreats from these teachings and attains Bodhi.”
At that time, the Buddha praised Subhūti:
“Well said, well said! What you have spoken is all Buddha activity. When Bodhisattvas hear this Dharma and attain suchness without fear or retreat, you should know that such Bodhisattvas will attain Unsurpassed Bodhi.”
Śāriputra said to the Buddha:
“World-Honored One! Which path must a Great Bodhisattva follow?”
The Buddha said:
“A Bodhisattva must follow the path of Unsurpassed Bodhi.”
Subhūti said:
“World-Honored One! If a Bodhisattva wishes to follow and attain Unsurpassed Bodhi, where should the Bodhisattva abide?”
The Buddha said:
“A Bodhisattva should always maintain an equal mind and great loving-kindness, remembering all sentient beings without partiality. For the sake of sentient beings, the Bodhisattva should teach the Dharma, making them peaceful and secure, speaking gentle words and causing no harm; regarding sentient beings as one’s parents, oneself, and one’s children. With loving-kindness, encourage people not to kill living beings; constantly encourage sentient beings to practice the ten wholesome actions; and when seeing sentient beings practicing Right View and abandoning wrong views, rejoice greatly.
A Great Bodhisattva who wishes to attain Unsurpassed Bodhi must abide in this way: practice the Four Truths, the Four Dhyānas, the Four Immeasurables, and the Four Formless Concentrations; guide others to practice them and rejoice when seeing others practice them.
Practice the six pāramitās oneself and encourage others to practice the six pāramitās; rejoice whenever seeing anyone practice the six pāramitās.
Practice inner and outer emptiness, emptiness of existence and non-existence, and the thirty-seven aids to enlightenment.
Practice the eight liberations, the ten powers, great loving-kindness, and great compassion.
Practice contemplation of the twelve links of dependent origination in forward and reverse order, and rejoice greatly upon seeing others practice them.
Practice the Śrāvaka and Pratyekabuddha paths oneself, encourage others to practice them, but do not realize ultimate reality; rejoice greatly upon seeing others practice them.
Personally attain the Bodhisattva stages, teach others to progress toward the Bodhisattva stages, practice supernatural powers to purify the lands of the Buddhas, teach and guide sentient beings to learn, and rejoice greatly upon seeing others learn.
Personally eliminate all habitual tendencies, complete one’s own attainment and lifespan.
Personally receive the abiding Dharma, encourage others to abide in the Dharma, and rejoice greatly upon seeing others practice it.
Subhūti, a Great Bodhisattva who wishes to accomplish Unsurpassed Bodhi must study and abide in this way. A Great Bodhisattva must study Prajñāpāramitā with skillful means and superior wisdom. By studying in this way and abiding in this way, there is no obstruction regarding the five aggregates, nor is there obstruction regarding Dharma-abiding. Why? Because this Bodhisattva studies non-arising; the five aggregates up to All-Knowing Wisdom are not received or grasped. Why? Because what is not grasped as the five aggregates is not the five aggregates; what is not grasped as All-Knowing Wisdom is not All-Knowing Wisdom.”
When the Buddha had spoken this chapter on the Bodhisattva’s abiding, two thousand Bodhisattvas attained the patience with regard to the non-arising of dharmas.
Chapter 56: NON-RETROGRESSION
At that time, Venerable Subhūti said to the Buddha:
Venerable World-Honored One! Based on what characteristics should we recognize the stage of non-retrogression?
The Buddha said to Subhuti:
One who understands the positions of ordinary beings, Hearers, Pratyekabuddhas, up to the Tathagata, knows that all are One Suchness, without distinction; there is only one, not two. One’s own true nature of suchness is equal and singular, without differentiation. After hearing this, any Bodhisattva who clearly understands, who has no more doubts, who makes no mistakes regarding suchness, whose speech neither adds nor subtracts, and who does not look for the faults of others—by these characteristics, I know that this is a non-retrogressive Bodhisattva.
Subhuti said:
Venerable World-Honored One! By what other signs and appearances can we recognize a non-retrogressive Bodhisattva?
The Buddha said:
All dharmas have no form, no appearance, and no characteristics.
Subhuti said:
Venerable World-Honored One! If all dharmas have no form or characteristics, then from what kind of retrogression is one called a non-retrogressive Bodhisattva?
The Buddha said:
By not retrogressing with regard to the five aggregates, one knows that this is a non-retrogressive Bodhisattva.
Subhuti, a Bodhisattva may retrogress regarding the six perfections, inner emptiness, outer emptiness, the emptiness of existence and non-existence, the thirty-seven aids to enlightenment, the eighteen unique qualities of a Buddha, the paths of Hearers and Pratyekabuddhas, and unsurpassed Bodhi.
Subhuti, you should know that this is a non-retrogressive Bodhisattva. Why? Subhuti, because the five aggregates have no form or characteristics, and the path also has no form or characteristics. Therefore, the non-retrogressive Bodhisattva does not retrogress with regard to the five aggregates and the path. Why? Because the five aggregates and the path have no place of abiding.
Furthermore, Subhuti, a great Bodhisattva does not observe or pay attention to the conduct, understanding, or views of outsiders, ascetics, Brahmins, or non-Buddhist practitioners. They do not examine the mistaken or correct views of outsiders, do not doubt or criticize the precepts maintained by ascetics, Brahmins, or outsiders; they do not engage in joking, frivolous debate, or wrong views. They do not offer incense, flowers, canopies, silk, banners, or flags in service to heavenly deities, nor do they teach others to follow wrong views. Based on these characteristics, one should know that this is a non-retrogressive Bodhisattva.
Subhuti, a non-retrogressive Bodhisattva is not born into a lowly family, is not born in places of the eight great difficulties and intense suffering, and is not born in a female body. Based on these events, one should know that this is a non-retrogressive Bodhisattva.
Subhuti, a non-retrogressive Bodhisattva constantly practices the ten wholesome deeds, without violating them. Even in dreams, they practice and encourage others to practice the ten wholesome deeds. When they see others practicing the ten wholesome deeds, they greatly rejoice. Based on this matter, one should know that this is a non-retrogressive Bodhisattva.
Subhuti, a non-retrogressive Bodhisattva, for the sake of sentient beings, practices the six perfections and vows to preserve the twelve divisions of the teachings, to guide sentient beings and fulfill their wishes, and dedicates these merits to sentient beings so that they may attain unsurpassed Bodhi. Based on this matter, one should know that this is a non-retrogressive Bodhisattva.
Subhuti, a non-retrogressive Bodhisattva has no doubts or discussions concerning the profound sutras.
Subhuti said to the Buddha:
Venerable World-Honored One! How does a non-retrogressive Bodhisattva not doubt the profound sutras?
The Buddha said:
This Bodhisattva does not see any dharma, does not see the five aggregates, does not see the path, and does not engage in criticism or doubt. Because of this, one should know that this is a non-retrogressive Bodhisattva.
Subhuti, a non-retrogressive Bodhisattva’s bodily, verbal, and mental actions are gentle, soft, and harmonious, and they constantly give to sentient beings. Because of this, one should know that this is a non-retrogressive Bodhisattva.
Subhuti, a non-retrogressive Bodhisattva is not associated with the five hindrances, has no fear, and has no attachment. Based on this matter, one should know that this is a non-retrogressive Bodhisattva.
Subhuti, a non-retrogressive Bodhisattva, whether lying down, sitting, walking, standing, sleeping, or awake, is always calm and does not act hastily. Because of this, one should know that this is a non-retrogressive Bodhisattva.
Subhuti, a non-retrogressive Bodhisattva is pure, clean, joyful, and free from defilement; their clothing, blankets, mosquito nets, and beds are also clean, and they have few illnesses. Within the human body there are eighty-four thousand kinds of worms that gnaw and feed, but the body of a non-retrogressive Bodhisattva does not contain these worms. Why? Because through the merits of this Bodhisattva, surpassing even gods, ghosts, spirits, and asuras, and by transcending the world and performing wholesome deeds, their merits increase and their body, speech, and mind become pure. Because of this matter, one should know that this is a non-retrogressive Bodhisattva.
Subhuti said to the Buddha:
Venerable World-Honored One! How is it that a Bodhisattva attains purity of body, speech, and mind?
The Buddha said:
According to wholesome actions, body, speech, and mind become pure, and afflictions are eliminated. When merits increase, afflictions decrease. Through the three aspects of purity—body, speech, and mind—a Bodhisattva surpasses the stages of Hearers and Pratyekabuddhas. Based on these matters, one should know that this is a non-retrogressive Bodhisattva.
Subhuti, a non-retrogressive Bodhisattva does not crave offerings, does not crave clothing, and possesses the twelve practices of a śramaṇa. They have no jealous thoughts, are not foolishly attached to offerings, always cultivate equality and diligence, and do not engage in evil conduct. Based on these matters, one should know that this is a non-retrogressive Bodhisattva.
Subhuti, a non-retrogressive Bodhisattva is always peaceful, single-mindedly follows the teachings they have heard and the Prajñāpāramitā equally. If there are worldly matters, the Bodhisattva makes them accord with Prajñāpāramitā. However, those who have not yet entered the nature of Dharma all have perceptions that accord with Prajñāpāramitā. Based on these matters, one should know that this is a non-retrogressive Bodhisattva.
If the demon Pāpīyas creates great or small hells, and within each hell there are countless billions and thousands of Bodhisattvas suffering various torments, and the demon Pāpīyas says to the Bodhisattvas: “All those suffering here have already received predictions from past Buddhas; they are all non-retrogressive Bodhisattvas, yet today they have fallen into hells and endure such suffering. All of you have received the Buddha’s prediction of being non-retrogressive Bodhisattvas. That prediction was for you to enter hell, not for you to become Bodhisattvas. Why not abandon the Bodhisattva path? Then you may be reborn in heaven and no longer suffer in hell.”
Subhuti, a Bodhisattva whose mind is not scattered will never fall into hell. You should know that this is a non-retrogressive Bodhisattva.
At that time, the demon Pāpīyas put on the clothing of a śramaṇa and went to the Bodhisattva, saying:
“Previously, you accepted the six perfections because you sought unsurpassed Bodhi. Now you should repent and abandon the practices you have cultivated; then you will attain liberation. Previously, from the moment you first generated the aspiration until the Dharma becomes extinct, you vowed to make offerings to Buddhas and their disciples. Now you should repent and abandon the merits created through wholesome deeds and rejoicing in encouraging others, which you performed during that time in order to seek unsurpassed Bodhi. I will tell you about the Buddha’s teachings, the profound teachings in the sutras, and the important Dharma of the Tathagata. What you have heard before is not the Buddha’s sutras, not the teachings of the Tathagata; they are merely compilations of outsiders.”
A Bodhisattva whose mind is scattered and doubtful should be known as one who has not received the Tathagata’s prediction, one who has not yet entered the state of correct concentration, and one who is not yet non-retrogressive. A Bodhisattva who has no doubts, no distraction, no change, whose mind does not accept [such claims], who does not believe other things, who does not listen to their teachings, and who practices the six perfections will quickly attain the wisdom of the omniscient path. Relying on themselves, they do not listen to the teachings of outsiders. It is like an Arhat whose outflows have been exhausted and who directly sees Dharma for themselves; they do not believe outsiders, and the demons certainly have no ability to destroy them. Arhats and Pratyekabuddhas certainly cannot cause a non-retrogressive Bodhisattva to regress.
The Buddha said to Subhuti:
Just as you have said, Arhats and Pratyekabuddhas cannot shake a non-retrogressive Bodhisattva. A non-retrogressive Bodhisattva is one who will certainly attain unsurpassed Bodhi and truly abide in non-retrogression. Such a one does not even believe in the Tathagata, the Unsurpassed Right and Equal Enlightened One, much less believe in Arhats, Pratyekabuddhas, or other teachings of the demon Pāpīyas. Why? Because they never see any dharma worthy of belief, nor do they see the suchness of the five aggregates as something that can be believed in, nor do they see the suchness of the path as something that can be believed in. Subhuti, you should know that by these characteristics and by observing these matters, one knows that this is a non-retrogressive Bodhisattva.
Subhuti! The demon again transformed into a monk wearing Dharma robes and came before him, saying:
“Good man! The things you are doing are all worldly activities; they are not the wisdom of omniscience.”
The demon again said: “I will cut off your difficult and painful practices.” The demon spoke teachings resembling the Dharma, or taught the contemplation of the corpse, or spoke of the four dhyānas and the four formless concentrations.
The demon continued:
“Good man! This is the Right Path. From this you can attain the path of Stream-entry; you can reach Arhatship and Pratyekabuddhahood. From my teachings, you can eliminate birth and death and the roots of suffering. Why do you need to practice with such hardship? Follow my teachings, and you can be reborn in the heavens of the Desire Realm or Form Realm.”
Subhuti! After hearing these words, the Bodhisattva is greatly joyful, their mind is not scattered, they do not regress, and they do not doubt. They think: “This monk has brought teachings that resemble the Dharma and has greatly benefited me. Yet teachings that resemble the Dharma do not lead to the fruits of Stream-entry, Arhatship, Pratyekabuddhahood, or even unsurpassed Bodhi. If I listen to what this monk says and it accords with my understanding, then after clearly knowing what this monk has told me, I will understand all three vehicles.”
At that time, knowing that the Bodhisattva was joyful, the demon Pāpīyas said to the Bodhisattva:
“Good man! Do you wish to know that the Bodhisattvas have made offerings to as many Buddhas as the sands of the Ganges, providing various garments, bedding, food, drink, beds, and medicines? Not only have they received the practice of the five pāramitās from Buddhas of the past as numerous as the sands of the Ganges, but they have also heard from and questioned past Buddhas about how Bodhisattvas should learn and practice the five pāramitās, the thirty-seven aids to enlightenment, great loving-kindness, and great compassion. According to the teachings of the Buddhas, they should do thus, they should abide thus, in accordance with what is appropriate for Bodhisattvas; from this they will attain unsurpassed Bodhi. Following those teachings and carrying out those practices exactly as taught, they will attain omniscient wisdom. Even the Bodhisattvas of the past who practiced and obtained these merits still could not attain unsurpassed Bodhi; how much less could you attain unsurpassed Bodhi merely by learning in this way?”
Hearing this, the Bodhisattva did not change his resolve and was not afraid. Instead, he became even more joyful and said:
“These monks are benefiting me, enabling me to attain the fruit of Stream-entry and ultimately even omniscient wisdom.”
Knowing that the Bodhisattva’s intention was unshakable, the demon Pāpīyas then transformed himself into a group of great monks and said to the Bodhisattva:
“These monks have exhausted all outflows. Although they aroused the aspiration to seek Buddhahood, they cannot become Buddhas; now they have all attained Arhatship. Thus, these people cannot become Buddhas, so how much less can one hope to attain unsurpassed Bodhi?”
Those who understand the activities of demons will not fall into the path of Arhatship or Pratyekabuddhahood, but will attain unsurpassed Bodhi.
Any Bodhisattva who practices the perfection of wisdom (Prajñā-pāramitā) up to omniscient wisdom without retreating will attain unsurpassed Bodhi.
Furthermore, Subhūti, any Bodhisattva who practices the perfection of wisdom, contemplates according to the Buddha’s teachings, strives diligently to uphold them, and does not separate from the teachings of the Buddhas will reach omniscient wisdom without any decrease.
Subhūti, the Bodhisattva who practices the perfection of wisdom and contemplates; the one who understands the activities of demons will certainly have no decrease in unsurpassed Bodhi.
Subhūti, because of these matters, one should know that this is a non-retrogressive Bodhisattva.
Venerable Subhūti asked:
“Regarding what kind of retreat does one say that a Bodhisattva is non-retrogressive?”
The Buddha taught:
“Regarding the characteristics of retreat, regarding the five aggregates, the twelve bases, the eighteen elements, lust, anger, delusion, views, the thirty-seven aids to enlightenment, the Śrāvaka, the Pratyekabuddha, and the Buddha, [the Bodhisattva] is called non-retrogressive.
Why? Because a non-retrogressive Bodhisattva has no characteristics by which one can attain the Bodhisattva stage; regarding the dharma of non-arising, there is also nothing to possess. Since there is nothing to possess, there is no creation, no action, and no arising. Therefore, it is called the patience with the dharma of non-arising (anutpattika-dharma-kṣānti). A Bodhisattva who attains this patience is called a non-retrogressive Bodhisattva. Because of these matters, one should know that this is a non-retrogressive Bodhisattva.”