Aṣṭasāhasrikā Prajñāpāramitā Sūtra
VOLUME 6
Chapter 15: THE GREAT SUCHNESS
At that time, Subhūti said to the Buddha:
“World-Honored One! How should a newly initiated bodhisattva learn Prajñāpāramitā?”
The Buddha said:
“Subhūti, a newly initiated bodhisattva who wishes to learn Prajñāpāramitā must first draw near to a Good Spiritual Friend who can teach Prajñāpāramitā. That Good Spiritual Friend teaches: ‘Good son, come here. Dedicate the wealth you give in generosity toward the attainment of Unsurpassed Bodhi. Do not cling to Unsurpassed Bodhi, thinking it to be form, feeling, perception, formations, or consciousness. Why? Because All-Wisdom cannot be clung to. Good son, whatever precepts, patience, diligence, meditation, and wisdom you practice should all be dedicated toward Unsurpassed Bodhi. Do not give rise to attachment to Unsurpassed Bodhi, thinking it to be form, feeling, perception, formations, or consciousness. Why? Good son, because All-Wisdom cannot be clung to. You should also not cling to the state of the Śrāvakas or the Pratyekabuddhas.’
“Subhūti, one must teach a newly initiated bodhisattva step by step in this way, so that the bodhisattva may enter deeply into Prajñāpāramitā.
“World-Honored One! The bodhisattvas who have generated the aspiration for Unsurpassed Bodhi and wish to attain the fruit of Unsurpassed Bodhi truly undertake something difficult.”
“Indeed, indeed, Subhūti! It is truly difficult for bodhisattvas who have generated the aspiration for Unsurpassed Bodhi and wish to attain the fruit of Unsurpassed Bodhi. Such a bodhisattva generates this aspiration for the sake of bringing peace to the world, for the sake of bringing happiness to the world. ‘I will realize Unsurpassed Perfect Enlightenment, become a means of salvation for the world, become a refuge for the world, become a dwelling place for the world, become the ultimate path for the world, become an island for the world, become a guide for the world, and become the destination for the world.’
“Subhūti, how does a bodhisattva who has attained Unsurpassed Bodhi become a means of salvation for the world? Because the bodhisattva cuts off the various sufferings and afflictions of saṃsāra, the bodhisattva teaches the Dharma to liberate sentient beings from suffering and affliction. Subhūti, this is called a bodhisattva who, upon attaining Unsurpassed Bodhi, becomes a means of salvation for the world.
“Subhūti, how does a bodhisattva who has attained Unsurpassed Bodhi become a refuge for the world? Sentient beings give rise to the phenomena of birth, aging, illness, death, sorrow, grief, and suffering. The bodhisattva has the ability to liberate sentient beings from these phenomena of birth, aging, illness, death, sorrow, grief, and suffering. Subhūti, this is called a bodhisattva who, upon attaining Unsurpassed Bodhi, becomes a refuge for the world.
“Subhūti, how does a bodhisattva who has attained Unsurpassed Bodhi become a dwelling place for the world? It is because the bodhisattva, having attained Unsurpassed Bodhi, teaches the Dharma without attachment.”
“World-Honored One! What is meant by being without attachment?”
“Subhūti, not being bound, not being liberated, not arising, and not ceasing with regard to form is called being without attachment to form. Not being bound, not being liberated, not arising, and not ceasing with regard to feeling, perception, formations, and consciousness is called being without attachment to feeling, perception, formations, and consciousness. Thus, Subhūti, not being bound and not being liberated with regard to all phenomena is called being without attachment. Upon attaining Unsurpassed Bodhi, the bodhisattva is able to teach this Dharma to sentient beings. This is called the bodhisattva becoming a dwelling place for the world.
“How does a bodhisattva who has attained Unsurpassed Bodhi become the ultimate path for the world? Subhūti, it is the end of form, which is not called form; it is the end of feeling, perception, formations, and consciousness, which are not called feeling, perception, formations, and consciousness. The ultimate nature of all phenomena is likewise so.”
“World-Honored One! If the ultimate nature of all phenomena is likewise so, then the bodhisattva should attain Unsurpassed Bodhi. Why? Because within it there is no discrimination.”
“Indeed, indeed, Subhūti! There is no discrimination within it. Therefore, the bodhisattva contemplates in this way, knows in this way, and the bodhisattva’s mind does not become negligent. By thinking in this way, when the bodhisattva attains Unsurpassed Bodhi, the bodhisattva teaches the Dharma to sentient beings. Subhūti, this is called the bodhisattva who, upon attaining Unsurpassed Bodhi, becomes the path leading the world to the ultimate destination.
“How does a bodhisattva who has attained Unsurpassed Bodhi become an island for the world?
“Future form cuts off past form; future feeling, perception, formations, and consciousness cut off past feeling, perception, formations, and consciousness. Because the future cuts off the past, all phenomena are completely extinguished, which is called peaceful extinction, wondrous, true as it is, without distortion, Nirvāṇa. Subhūti, this is called the bodhisattva who, upon attaining Unsurpassed Bodhi, becomes an island for the world.
“How does a bodhisattva who has attained Unsurpassed Bodhi become a guide for the world?
“Subhūti, when a bodhisattva attains Unsurpassed Bodhi, the bodhisattva does not teach the Dharma because of the arising and ceasing of form, but only because of true reality. The bodhisattva does not teach the Dharma because of the arising and ceasing of feeling, perception, formations, and consciousness, but only because of true reality. The bodhisattva does not teach the Dharma because of the arising and ceasing of the fruits of Stream-Enterer, Once-Returner, Non-Returner, Arhat, the path of the Pratyekabuddha, or All-Wisdom, but only because of true reality. Subhūti, this is called the bodhisattva who, upon attaining Unsurpassed Bodhi, becomes a guide for the world.
“How does a bodhisattva who has attained Unsurpassed Bodhi become the destination for the world?
“When a bodhisattva attains Unsurpassed Bodhi, for the sake of sentient beings the bodhisattva teaches that form leads to emptiness; teaches that feeling, perception, formations, and consciousness lead to emptiness; all phenomena lead to emptiness, therefore there is no coming and no going. Why? Because form is emptiness, it does not come and does not go; feeling, perception, formations, and consciousness are emptiness, so they do not come and do not go; and all phenomena are emptiness, so they do not come and do not go. All phenomena lead toward emptiness, and emptiness does not surpass this direction.
“The destination of phenomena is without characteristics, without creation, without arising, unborn, nonexistent, directed toward dreams, directed toward immeasurability, infinity, non-self, tranquility, Nirvāṇa; it neither turns backward nor moves forward.”
“World-Honored One! Who can believe and understand this Dharma?”
“Subhūti, previously such a bodhisattva cultivated according to the teachings of the Tathāgata and thus accomplished wholesome roots; therefore, the bodhisattva is able to believe and understand it.”
“World-Honored One! What is the characteristic of such belief and understanding?”
“Subhūti, being free from the nature of anger and ignorance, and eliminating the desire for craving—this is the characteristic of belief and understanding. Thus, a bodhisattva is able to understand the profound nature of Prajñāpāramitā.”
“World-Honored One! A bodhisattva who can believe and understand the profundity of Prajñāpāramitā, who approaches in this way, reaches the characteristic of such approach, and can become the destination for limitless sentient beings.”
“Indeed, indeed, Subhūti! A bodhisattva who reaches such an approach can become the destination for limitless sentient beings. Subhūti, this is called the bodhisattva who, upon attaining Unsurpassed Bodhi, becomes the destination for limitless sentient beings.
“World-Honored One! The deeds of a bodhisattva are truly difficult. The bodhisattva is able to perform such magnificent and sublime acts of adornment in order to liberate limitless sentient beings, yet sentient beings are unable to attain realization.”
“Indeed, indeed, Subhūti! The deeds of a bodhisattva are truly difficult. In order to liberate limitless sentient beings, the bodhisattva generates Great Adornment, yet sentient beings cannot attain realization. Subhūti, a bodhisattva who generates Great Adornment does so not because of form; not because of feeling, perception, formations, and consciousness; not because of the states of the Śrāvakas or Pratyekabuddhas; not because of All-Wisdom; and not because of adorning all phenomena. This is a bodhisattva who generates Great Adornment.”
“World-Honored One! A bodhisattva who is able to practice such profound Prajñāpāramitā cannot fall into the states of Śrāvaka or Pratyekabuddha.”
“Subhūti, what meaning do you understand when you say such a thing—that if a bodhisattva practices profound Prajñāpāramitā, the bodhisattva will not fall into the states of Śrāvaka or Pratyekabuddha?”
“World-Honored One! Within profound Prajñāpāramitā there is no Dharma to cultivate, no place of cultivation, and no cultivator. Why? World-Honored One, because within profound Prajñāpāramitā there is no fixed Dharma. Cultivating space is cultivating Prajñāpāramitā. Not cultivating all phenomena is cultivating Prajñāpāramitā. Cultivating the boundless is cultivating Prajñāpāramitā. Cultivating non-attachment is cultivating Prajñāpāramitā.”
“Subhūti, one should use profound Prajñāpāramitā to test a non-retrogressing bodhisattva. If the bodhisattva does not cling to Prajñāpāramitā and does not follow the doctrines of others in seeking anything, then upon hearing profound Prajñāpāramitā the bodhisattva will not worry, fear, lose it, or retreat; the mind will rejoice. One should know that this is a non-retrogressing bodhisattva. This is because in previous lives such a person had also heard profound Prajñāpāramitā. Why? Because when hearing profound Prajñāpāramitā, the bodhisattva does not worry, fear, lose it, or retreat. Therefore, one should know that this is a non-retrogressing bodhisattva.”
“World-Honored One! If a bodhisattva hears profound Prajñāpāramitā and does not worry, fear, lose it, or retreat, how should one contemplate it?”
“Subhūti, such a bodhisattva should contemplate Prajñāpāramitā according to the mind of All-Wisdom.”
O World-Honored One! What is meant by observing with the mind of Omniscient Wisdom?
Subhūti! Observing according to space is called observing the Prajñāpāramitā according to the mind of Omniscient Wisdom. Subhūti! To observe with the mind of Omniscient Wisdom is precisely not to observe. Why? Because Omniscient Wisdom is immeasurable; the immeasurable means there is no form, no feeling, perception, formation, or consciousness, no wisdom, no knowledge, no path, no attainment, no fruit, no arising, no cessation, no creation, no creator, no direction, no orientation, no abiding, no measure, extending to countless and boundless.
Subhūti! Just as space is immeasurable, Omniscient Wisdom is also immeasurable. There is no dharma that can be attained and no person who attains it. It cannot be attained through form; it cannot be attained through feeling, perception, formation, or consciousness; it cannot be attained through the Perfection of Giving; it cannot be attained through the Perfection of Discipline; it cannot be attained through the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom. Why? Because form itself is Omniscient Wisdom; feeling, perception, formation, and consciousness are Omniscient Wisdom; Giving, Discipline, Patience, Diligence, Meditation, and Wisdom are Omniscient Wisdom.
At that time, the gods of the Desire Realm and the Form Realm said to the Buddha:
World-Honored One! The Prajñāpāramitā is truly profound and difficult to understand, difficult to know.
The Buddha said:
Indeed, indeed, O heavenly beings, the Prajñāpāramitā is extremely profound, truly difficult to understand and difficult to know. Therefore, I wished to remain silent and not teach the Dharma, thinking: “The Dharma I have attained—within that Dharma there is no one who attains it, there is no Dharma that can be attained, and there is no place where the Dharma can be applied in order to attain it.” The characteristics of all dharmas are like this. They are as profound as space, therefore that Dharma is profound. I have deeply realized its subtlety and wonder, therefore all dharmas are profound. Since there is no coming and no going, all dharmas are profound.
The gods of the Desire Realm and the Form Realm said to the Buddha:
How rare, World-Honored One! The Dharma you teach is something that all worldly beings find difficult to believe. The world is attached to things, while the Dharma you teach is free from attachment.
At that time, Subhūti said to the Buddha:
World-Honored One! That Dharma accords with all dharmas. Why? Because that Dharma has no obstruction and has no characteristic of obstruction, just like space.
World-Honored One! That Dharma is unborn, therefore all dharmas cannot be attained; that Dharma is without location, therefore all places cannot be attained.
At that time, the gods of the Desire Realm and the Form Realm said to the Buddha:
World-Honored One! This Elder Subhūti teaches the Dharma of emptiness because he was born from the Buddha.
Subhūti said to the gods of the Desire Realm and the Form Realm:
You say that I, Subhūti, was born from the Buddha. But from what Dharma was I born that I may be called born from the Buddha?
O heavenly beings:
Because he practices according to Suchness, Subhūti is born from the Tathāgata. The Suchness of the Tathāgata neither comes nor goes. According to that Suchness, from beginningless time until now, Subhūti also neither comes nor goes; therefore Subhūti is born from the Tathāgata. Furthermore, the Suchness of the Tathāgata is the Suchness of all dharmas, and the Suchness of all dharmas is the Suchness of the Tathāgata. The Suchness of the Tathāgata is precisely not a Suchness, therefore Subhūti is born from the Tathāgata.
The Suchness of the Tathāgata is everywhere, always thus, indestructible, without discrimination; therefore Subhūti is born from the Tathāgata.
The Suchness of the Tathāgata is neither abiding nor non-abiding; the Suchness of Subhūti is also like this; therefore Subhūti is born from the Tathāgata.
The Suchness of the Tathāgata has no obstruction; the Suchness of all dharmas also has no obstruction; therefore Subhūti is born from the Tathāgata.
Furthermore, the Suchness of the Tathāgata and the Suchness of all dharmas are entirely one, without two and without difference. That Suchness is without action and without non-Suchness. Because that Suchness has no non-Suchness, that Suchness is without two and without difference; therefore Subhūti is born from the Tathāgata.
Furthermore, the Suchness of the Tathāgata is everywhere, indestructible, without discrimination; the Suchness of all dharmas is also indestructible and without discrimination. Because the Suchness of the Tathāgata is without discrimination, it is indestructible; therefore Subhūti is born from the Tathāgata.
The Suchness of the Tathāgata does not depart from all dharmas, therefore that Suchness is not different from dharmas. That Suchness is not Suchness, yet it is always Suchness.
The Buddha said:
Indeed, indeed, Śāriputra! The Suchness of Subhūti is not different from the Suchness of all dharmas. He truly follows Suchness in his practice, yet there is no place of practice; therefore Subhūti is born from the Tathāgata.
The Suchness of the Tathāgata is neither past, nor future, nor present. The Suchness of all dharmas is also like this: neither past, nor future, nor present. Because Subhūti practices according to Suchness, he is called born from the Tathāgata.
Furthermore, the Tathāgata itself is the Suchness of the Tathāgata, and the Suchness of the Tathāgata is the Suchness of the past; the Suchness of the past is the Suchness of the Tathāgata. The Suchness of the Tathāgata is the Suchness of the future; the Suchness of the future is the Suchness of the Tathāgata. The Suchness of the Tathāgata is the Suchness of the present; the Suchness of the present is the Suchness of the Tathāgata. The Suchness of the past, future, and present and the Suchness of the Tathāgata are without two and without difference. The Suchness of all dharmas and the Suchness of Subhūti are also without two and without difference; therefore Subhūti is born from the Tathāgata.
The Suchness of a Bodhisattva is the Suchness when attaining Unsurpassed Perfect Enlightenment. Because the Bodhisattva attains Unsurpassed Perfect Enlightenment through that Suchness, he is called Tathāgata.
When the Buddha taught this Dharma of Suchness, the earth moved in six ways. Because of this Dharma of Suchness, Subhūti is born from the Tathāgata. Furthermore, Subhūti is not born by following form; he is not born by following feeling, perception, formation, or consciousness; he is not born by following the fruits of Stream-enterer, Once-returner, Non-returner, or Arhat; he is not born by following the path of the Pratyekabuddha. Subhūti is born only from the Tathāgata.
At that time, Śāriputra said to the Buddha:
World-Honored One! This Dharma of Suchness is truly profound.
The Buddha said:
Indeed, indeed, Śāriputra! This Dharma of Suchness is truly profound. Now I teach this Dharma of Suchness, and the mind abandons all afflictions and attains liberation. Śāriputra! Five hundred Bhikṣuṇīs, within all dharmas, have separated from defilements and clearly and brightly seen the truth. Three thousand Bhikṣus, not accepting any other dharmas, have attained purity. Five thousand gods and humans have attained the patience with the Dharma of non-arising. Six thousand Bodhisattvas, not accepting any other dharmas, have abandoned all afflictions in their minds and attained liberation.
Śāriputra! Those six thousand Bodhisattvas have previously made offerings to and drawn near five hundred Buddhas. In the presence of those Buddhas, those Bodhisattvas practiced Giving, Discipline, Patience, Diligence, and Meditation, but they did not obtain the skillful means protected by the Prajñāpāramitā. Now, the Bodhisattvas do not accept any dharmas, and their minds, with all outflows exhausted, attain liberation.
Śāriputra! Although Bodhisattvas practice the Dharma of emptiness, signlessness, and wishlessness, if they are not protected by the skillful means of the Prajñāpāramitā, they only speak of the ultimate reality of the Śrāvaka vehicle.
Śāriputra! It is like a bird whose body is one hundred yojanas long, or two hundred, three hundred, four hundred, or five hundred yojanas long, whose feathers and wings have not yet fully grown, and which wishes to fly from the Heaven of Trāyastriṃśa to Jambudvīpa. After thinking this, it immediately plunges downward. Śāriputra! What do you think? If halfway along the way that bird thinks, “I wish to return to the Heaven of Trāyastriṃśa,” would it be able to return?
The World-Honored One replied:
No.
Śāriputra! If that bird wished that when it reached Jambudvīpa its body would not be harmed, would its wish be fulfilled?
The World-Honored One replied:
No! When that bird reaches Jambudvīpa, its body will certainly be injured, either it will die or nearly die. Why? World-Honored One! This is certainly so, because its body is large while its feathers and wings have not yet fully grown.
Śāriputra! Bodhisattvas are also like this. Although they pass through countless kalpas as numerous as the sands of the Ganges, uphold discipline, patience, diligence, meditation, generate great resolve, and make great vows, in order to perform countless deeds and wish to attain Unsurpassed Perfect Enlightenment, if they are not protected by the skillful means of the Prajñāpāramitā, they will fall into the stage of the Śrāvaka or the Pratyekabuddha.
Śāriputra! Although Bodhisattvas contemplate the discipline, meditation, wisdom, liberation, and liberated knowledge and vision of the Buddhas of the past, future, and present, they still cling to those characteristics. Because Bodhisattvas cling to the characteristics of such thoughts, they do not know the discipline, meditation, wisdom, liberation, and liberated knowledge and vision of the Buddhas. Because they do not know and do not see, when they hear the name of the Dharma of emptiness, they immediately cling to the characteristic of that sound and direct themselves toward Unsurpassed Perfect Enlightenment. You should know that such Bodhisattvas fall into the stage of the Śrāvaka or the Pratyekabuddha. Why? Śāriputra! Because such Bodhisattvas have distanced themselves from the Prajñāpāramitā and consider this to be so.
Venerable World-Honored One! According to my understanding of the Buddha’s teachings, if a Bodhisattva distances himself from the Prajñā-pāramitā, then regarding the fruit of Anuttara-samyak-saṃbodhi there remains doubt and it is not yet certain. Therefore, a Great Bodhisattva who wishes to attain Anuttara-samyak-saṃbodhi must skillfully practice the skillful means of Prajñā-pāramitā.
At that time, the gods of the Desire Realm and the Form Realm addressed the Buddha:
Venerable World-Honored One! The profound Prajñā-pāramitā and Anuttara-samyak-saṃbodhi are truly difficult to attain.
The Buddha taught:
That is true, that is true, O gods! The profound Prajñā-pāramitā and Anuttara-samyak-saṃbodhi are truly difficult to attain.
Subhūti addressed the Buddha:
Venerable World-Honored One! As you have taught, the profound Prajñā-pāramitā and Anuttara-samyak-saṃbodhi are truly difficult to attain, but according to my understanding of your teaching, Anuttara-samyak-saṃbodhi is very easy to attain. Why? Because there is no dharma that can be attained; within the emptiness of all dharmas there is no person who attains Anuttara-samyak-saṃbodhi, there is no dharma that can be attained, and there is no dharma used as a means that can be attained. Because all dharmas are empty, if one speaks of dharma then there is cessation, and that dharma itself is also empty.
Venerable World-Honored One! The dharma of Anuttara-samyak-saṃbodhi, the means by which one attains the dharma, and the means by which one knows one has attained the dharma—all such dharmas are empty. For this reason, the fruit of Anuttara-samyak-saṃbodhi is very easy to attain; whatever can be attained is the same as empty space.
Śāriputra said to Subhūti:
If the fruit of Anuttara-samyak-saṃbodhi is easy to attain, then countless non-retrogressing Bodhisattvas would not exist. Because of this reason, one should know that the fruit of Anuttara-samyak-saṃbodhi is very difficult to attain.
Subhūti asked Venerable Śāriputra:
Venerable One, what do you think? Is form, in relation to Anuttara-samyak-saṃbodhi, something from which one can retrogress?
No, Subhūti!
Venerable One! Are feeling, perception, formations, and consciousness, in relation to Anuttara-samyak-saṃbodhi, something from which one can retrogress?
There is no such thing, Subhūti!
Venerable Śāriputra! If apart from form, is there any dharma that can attain Anuttara-samyak-saṃbodhi and then retrogress?
There is none, Subhūti!
Venerable One! If apart from feeling, perception, formations, and consciousness, is there any dharma that can attain Anuttara-samyak-saṃbodhi?
There is none, Subhūti!
Venerable One! Is the suchness of form, in relation to Anuttara-samyak-saṃbodhi, something from which one can retrogress?
There is none, Subhūti!
Venerable One! Is the suchness of feeling, perception, formations, and consciousness, in relation to Anuttara-samyak-saṃbodhi, something from which one can retrogress?
There is none, Subhūti!
Venerable One! If apart from the suchness of form, is there any dharma that can attain Anuttara-samyak-saṃbodhi and then retrogress?
There is none, Subhūti!
Venerable One! If apart from the suchness of feeling, perception, formations, and consciousness, is there attainment of Anuttara-samyak-saṃbodhi that can retrogress?
There is none, Subhūti!
Venerable One! If apart from the suchness of all dharmas, is there any dharma that can attain Anuttara-samyak-saṃbodhi and then retrogress?
There is none, Subhūti!
Venerable One! Truly seeking in this way, yet it cannot be attained. Then what dharma, in relation to Anuttara-samyak-saṃbodhi, does not retrogress? There is no dharma whatsoever in relation to Anuttara-samyak-saṃbodhi that does not retrogress.
Śāriputra said:
According to what Subhūti has said, there are no Bodhisattvas who retrogress. Does this mean that what the Buddha said about there being no distinction among the practitioners of the three vehicles is incorrect?
At that time, Pūrṇa Maitrāyaṇīputra said to Śāriputra:
Śāriputra, ask Subhūti whether he wishes to point only to the Bodhisattva vehicle.
Śāriputra then asked Subhūti:
Do you wish to point only to the Bodhisattva vehicle?
Subhūti asked in return:
Does it appear that there can be people among the three vehicles—the Śrāvaka vehicle, the Pratyekabuddha vehicle, and the Buddha vehicle?
Subhūti! It appears that there are no three distinct characteristics.
Venerable Śāriputra! Is it that there is only one characteristic?
No, Subhūti!
Venerable Śāriputra! Does it even appear that there is only one vehicle?
No, Subhūti!
Venerable Śāriputra! Thus, when truly seeking that dharma and it cannot be attained, why do you still think that there appear to be three different vehicles—the Śrāvaka vehicle, the Pratyekabuddha vehicle, and the Buddha vehicle? Any Bodhisattva who hears this and is not afraid, not worried, does not lose it, and does not retreat should be known as a Bodhisattva who can accomplish Bodhi.
At that time, the Buddha praised Subhūti:
Excellent, excellent, Subhūti! Your thorough understanding in this way is due to the power of the Tathāgata. This is called understanding that those who seek the three vehicles have no difference. Any Bodhisattva who hears this and is not afraid, not worried, does not lose it, and does not retreat should be known as a Bodhisattva who can accomplish Bodhi.
At that time, Śāriputra addressed the Buddha:
Venerable World-Honored One! What kind of Bodhi does that Bodhisattva accomplish?
The Buddha replied:
That Bodhisattva accomplishes Anuttara-samyak-saṃbodhi.
Śāriputra addressed the Buddha:
Venerable World-Honored One! If a Bodhisattva wishes to accomplish Anuttara-samyak-saṃbodhi, how should he practice?
The Buddha replied:
A Bodhisattva should regard all sentient beings with an equal mind, a compassionate mind, an unbiased mind, a humble mind, a peaceful mind, a mind free from anger, a mind free from affliction, a mind that does not look down upon others, a mind like that of parents, and a mind like that of brothers and sisters, and should converse with them accordingly. O Śāriputra! If a Bodhisattva wishes to accomplish Anuttara-samyak-saṃbodhi, he should learn in this way and practice in this way.
Chapter 16: THE CHARACTERISTICS OF NON-RETROGRESSION
At that time, Subhūti addressed the Buddha:
Venerable World-Honored One! What are the characteristics and appearances of a non-retrogressing Bodhisattva? And how can I know that someone is a non-retrogressing Bodhisattva?
The Buddha said to Subhūti:
Among the stages: the ordinary person, the Śrāvaka, the Pratyekabuddha, and the Tathāgata stage, [the true nature] is not subject to destruction, is non-dual, and without discrimination. The Bodhisattva uses suchness in this way to enter the true nature of all dharmas, yet also makes distinctions. The mark of suchness, according to suchness, enters the true nature of all dharmas; after leaving suchness, one hears of other dharmas and no longer has doubt, regret, or thoughts of right and wrong. Seeing all dharmas as belonging to suchness: whatever this Bodhisattva says is certain, does not speak useless words, only speaks what is beneficial, and does not consider the good or bad of others. Subhūti, with such characteristics, one should know that this is a non-retrogressive Bodhisattva.
Furthermore, Subhūti, a non-retrogressive Bodhisattva does not pay attention to the words of outsiders, Śramaṇas, or Brāhmaṇas, but only sees and knows things as they truly are. Furthermore, a non-retrogressive Bodhisattva also does not worship holy spirits and deities, nor does such a one make offerings of flowers and incense. Subhūti, with such characteristics, one should know that this is a non-retrogressive Bodhisattva.
Furthermore, Subhūti, a non-retrogressive Bodhisattva certainly does not fall into the three evil destinies and does not take birth in a female body. Subhūti, with such characteristics, one should know that this is a non-retrogressive Bodhisattva.
Furthermore, Subhūti, a non-retrogressive Bodhisattva does not kill living beings himself, does not instruct others to kill living beings; does not steal, commit sexual misconduct, speak falsely, engage in divisive speech, speak harsh words, or speak meaningless words; does not covet, harbor jealousy, become angry, or hold wrong views, nor does such a one instruct others to practice wrong views. Such a one constantly practices the ten wholesome deeds and also teaches others to practice them. Even in dreams, this Bodhisattva does not commit the ten unwholesome deeds but always practices the ten wholesome deeds. Subhūti, with such characteristics, one should know that this is a non-retrogressive Bodhisattva.
Furthermore, Subhūti, regarding scriptures that a Bodhisattva is able to read and recite, the Bodhisattva should think: “I must teach the Dharma so that sentient beings may attain peace and happiness through this gift of Dharma.” Thus, the Dharma suchness becomes fulfilled according to one’s aspiration, and through this Dharma, it is given to all sentient beings. Subhūti, with such characteristics, one should know that this is a non-retrogressive Bodhisattva.
Furthermore, Subhūti, when a non-retrogressive Bodhisattva hears profound Dharma, the mind does not doubt or regret; speech is gentle and mild; the Bodhisattva sleeps little, and while walking, standing, or dwelling, the mind is always collected and mindful. Actions are not hurried; the mind is always single-pointed; the Bodhisattva looks at the ground while walking and proceeds calmly. Subhūti, with such characteristics, one should know that this is a non-retrogressive Bodhisattva.
Furthermore, Subhūti, the clothing and bedding of a non-retrogressive Bodhisattva are always clean. The Bodhisattva delights in purity, possesses complete dignity and proper conduct, the body is always at ease, and illness is rare. Subhūti, within the body of an ordinary person there are eighty thousand nests of microorganisms, but within the body of a non-retrogressive Bodhisattva there are no such microorganisms. Why is this so? Subhūti, because the wholesome roots of that Bodhisattva surpass the worldly realm, and as those wholesome roots increase and grow, the body and mind become pure.
Subhūti said to the Buddha:
“World-Honored One, what are the pure mind and purity of a Bodhisattva?”
Subhūti, as the wholesome roots of a Bodhisattva increase and grow, slander, flattery, and deceit gradually disappear by themselves. Because these things are destroyed, the mind becomes pure. Because the mind is pure, one can surpass the stages of Śrāvakas and Pratyekabuddhas. This is called the pure mind of a Bodhisattva. Subhūti, with such characteristics, one should know that this is a non-retrogressive Bodhisattva.
Furthermore, Subhūti, a non-retrogressive Bodhisattva does not crave offerings or benefits and does not feel jealousy. Upon hearing profound Dharma, the Bodhisattva does not neglect it; because of profound wisdom, the Bodhisattva settles the mind and listens to the Dharma. All Dharma heard is in accordance with Prajñāpāramitā. Through Prajñāpāramitā, the Bodhisattva regards worldly matters as identical with the true nature of reality and whatever actions are performed are all in accordance with Prajñāpāramitā. Subhūti, with such characteristics, one should know that this is a non-retrogressive Bodhisattva.
Furthermore, Subhūti, if Māra comes to the Bodhisattva and transforms himself into eight great hells, each hell transforming into hundreds of thousands of millions of Bodhisattvas, and says: “All these Bodhisattvas have received the Buddha’s prediction of non-retrogression, but now they have fallen into these great hells. If you have received the Buddha’s prediction of non-retrogression, you too will fall into this hell. But if you repent and regret, you will not fall into hell and will be reborn in heaven.” A Bodhisattva who hears such words does not have a disturbed or angry mind and thinks: “There is no such thing as a non-retrogressive Bodhisattva falling into an evil path.” Subhūti, with such characteristics, one should know that this is a non-retrogressive Bodhisattva.
Furthermore, Subhūti, an evil Māra may transform himself into a Śramaṇa and come to the Bodhisattva, saying: “What you heard and recited before should be abandoned. If you abandon it and no longer uphold it, I will always come to you. What you heard before was not spoken by the Buddha; it is merely beautiful words and literature. What I speak is the true scripture, the correct words of the Buddha.” A Bodhisattva who hears this, if the mind becomes disturbed and angry, should be known as a Bodhisattva who has not yet received the Buddha’s prediction and certainly has not yet abided in the nature of non-retrogressive Bodhisattvas.
Subhūti, if a Bodhisattva hears this and the mind is not disturbed, relying only on the true nature of all dharmas as unborn, unarisen, and uncreated, not following the words of Māra, then in the present one attains the exhaustion of the defilements of an Arhat and realizes the marks of dharmas as unborn and unarisen, without being controlled by evil Māra. Subhūti, the Bodhisattva is likewise: not following the words of Māra, only seeking the fruits of the Śrāvaka and Pratyekabuddha paths, cannot be destroyed by anything, cannot regress, certainly reaches Omniscience, abides in the nature of non-retrogression, and does not follow the words of others. Subhūti, with such characteristics, one should know that this is a non-retrogressive Bodhisattva.
Furthermore, Subhūti, an evil Māra comes to the Bodhisattva and says: “What you are doing is an activity of saṃsāra, not an activity of Omniscience. In this very body, you can extinguish all suffering and attain Nirvāṇa. If you accomplish this, you will no longer experience the sufferings of saṃsāra. Even in this very lifetime you cannot attain [Buddhahood], so how much less would you wish to take another body?”
The Bodhisattva hearing this does not become disturbed. The evil Māra continues: “Now you wish to see Bodhisattvas making offerings of robes, food and drink, beds and couches, and medicines to countless Buddhas; dwelling among the Buddhas, practicing the holy life, approaching and visiting the Buddhas, because Bodhisattvas always need to learn extensively. Where do these Bodhisattvas abide? How do they practice? These Bodhisattvas, at the places of the Buddhas, according to what they hear, are able to cultivate practice. Even with teachings like this, learning like this, and practice like this, they still cannot attain unsurpassed Bodhi and cannot abide in Omniscience; how much less can they attain unsurpassed Bodhi?”
The Bodhisattva hearing this does not become disturbed. The evil Māra then transforms into various monks and says: “These monks are all Arhats who have exhausted the defilements. In the past, because they aroused the aspiration for Buddhahood, they now only abide in the fruit of Arhatship. How could you possibly attain unsurpassed Bodhi?”
A Bodhisattva who thinks, “I have heard these things from others, and I have committed no fault because of them,” and whose mind does not retreat and does not give rise to other thoughts—this is a work of Māra.
There is no case where a Bodhisattva who practices Prajñāpāramitā in this way, who learns Prajñāpāramitā in this way, fails to attain Omniscience. Subhūti, there is no case where a Bodhisattva who hears, reflects upon, and practices according to the Buddha’s teachings, who does not separate from the path and does not separate from the thought of Omniscience, fails to attain Omniscience. Subhūti, with such characteristics, one should know that this is a non-retrogressive Bodhisattva.
Furthermore, Subhūti, an evil Māra comes to a non-retrogressive Bodhisattva and says: “Omniscience is the same as space. The Dharma of space is without existence; no one can attain the path through this Dharma. Why? Because the person who attains the path, the path through which attainment occurs, and the means of attaining the path are all like space. The one who sees and knows, the Dharma that is seen and known, and the means of seeing and knowing are all nonexistent, all identical with space. Therefore, it is truly useless to endure suffering and hardship. If one says one attains unsurpassed Bodhi, that is the work of Māra, not the Buddha’s teaching.”
Regarding this, the Bodhisattva should think: “Whoever criticizes me and causes me to move away from Omniscience is acting as Māra.” Thus, the Bodhisattva gives rise to a firm mind, a mind that is not disturbed, and a mind that is not shaken. Subhūti, with such characteristics, one should know that this is a non-retrogressive Bodhisattva.
Furthermore, Subhūti, if a non-retrogressive Bodhisattva wishes to enter the Second, Third, or Fourth Dhyāna, the Bodhisattva can enter them according to intention. Although the Bodhisattva enters these meditative realms, the Bodhisattva still maintains attachment to the Dharma of the Desire Realm and therefore is not born into those meditative realms. Subhūti, with such characteristics, one should know that this is a non-retrogressive Bodhisattva.
Furthermore, Subhūti, a non-retrogressive Bodhisattva does not cling to fame or reputation, does not have an angry mind or create obstacles for sentient beings, always gives rise to a mind of peace and benefit, and while walking, standing, stopping, or resting, the mind is not scattered, always single-minded, and never loses proper dignity and conduct.
Subhūti! If that Bodhisattva dwells at home and is not attached to the various objects of desire, although he experiences sensual pleasures, his mind gives rise to disgust, detachment, and he constantly harbors fear. It is like a dangerous road filled with many bandits and robbers: although one may obtain food and drink, the mind is always disgusted, detached, and fearful; the mind is not at peace, and one only thinks, “When will I finally pass beyond this dangerous road?” The irreversible Bodhisattva, although remaining at home and enjoying sensual pleasures, sees all of them as faults and evils; therefore, his mind does not crave or cherish them. He does not make a living through wrong livelihood or unlawful means; he would rather lose his own body and life than take what belongs to others. Why is this? Because even a Bodhisattva who remains at home must bring peace and happiness to sentient beings. Although dwelling at home, he can still accomplish such merits. Why? Because he has attained the power of Prajñāpāramitā. Subhūti! Through such marks and characteristics, you should know that this is an irreversible Bodhisattva.
Furthermore, Subhūti! An irreversible Bodhisattva is always protected by the Vajra-holding deity, who does not allow non-human beings to approach. The Bodhisattva’s mind is not deranged; his faculties are complete and without deficiency. He cultivates the wholesome conduct of the noble ones; there is no action that is not virtuous and wholesome. He does not use spells or medicinal herbs to come into contact with women, neither does he do so himself nor instruct others to do so. The Bodhisattva constantly practices pure livelihood. He does not observe auspicious or inauspicious omens, nor does he examine signs indicating the birth of a boy or a girl. Such things are all avoided. Subhūti! Through such marks and characteristics, you should know that this is an irreversible Bodhisattva.
Furthermore, Subhūti! An irreversible Bodhisattva also has such marks as these: An irreversible Bodhisattva does not enjoy speaking about worldly miscellaneous matters, such as matters of government, battles, bandits, cities, towns, villages, riding elephants and horses, vehicles, clothing, food, beds, and couches. He does not enjoy speaking about women’s perfumes and flowers or courtesans; he does not enjoy speaking about miraculous turtles; he does not enjoy speaking about the great ocean; he does not enjoy speaking about the troubles and sorrows of others; he does not enjoy speaking about all kinds of miscellaneous topics. He only delights in speaking about Prajñāpāramitā and is constantly not separated from the mind of omniscience. He does not enjoy arguing and always delights in what is right. He does not enjoy unlawful things and cherishes good spiritual friends. He does not enjoy enemies and prefers reconciliation. He does not enjoy slander and wishes to enter monastic life within the Buddha’s teachings. He constantly wishes to be reborn in pure Buddha lands; in other directions, he follows his wishes freely and independently, and wherever he goes, he is always able to make offerings to the Buddhas.
Subhūti! An irreversible Bodhisattva mostly wishes to be reborn in the Desire Realm or the Form Realm, in cities. He is skilled in various arts and crafts, understands scriptures, spells, and physiognomy, and is completely proficient in all of them. He is rarely born in border regions; if he is born in a border region, it must certainly be in a great country. Possessing such marks of merit and virtue, you should know that this is an irreversible Bodhisattva.
Furthermore, Subhūti! An irreversible Bodhisattva does not think, “I am irreversible” or “I am not irreversible,” and does not give rise to such doubts. Subhūti! Having personally realized the stage of irreversibility, there is absolutely no place for doubt.
It is like realizing the Dharma of the Stream-enterer: the mind has no place for doubt. Having understood all the activities of Māra, one does not follow them. The Bodhisattva is likewise: in the stage of irreversibility, the mind has no doubts; knowing all the activities of Māra, having understood them clearly, he does not follow them.
Subhūti! It is like a person who has committed a grave opposing offense: his mind is always remorseful and fearful until death, and he cannot separate himself from it. In this way, the mind of wrongdoing always follows that person until death. Subhūti! The irreversible Bodhisattva is also like this. The mind of the irreversible Bodhisattva always abides in the stage of irreversibility and cannot be moved. All worldly beings, gods, humans, and asuras cannot destroy it. Knowing all the activities of Māra and understanding them clearly, he does not follow them. His mind has no doubts regarding the Dharma he has realized. Even until the time of rebirth, his mind does not fall into the vehicles of the Śrāvakas or Pratyekabuddhas. During rebirth, his mind also no longer doubts that he will attain unsurpassed Bodhi. He realizes it himself and does not follow others; he attains realization freely and independently, and no one can destroy him. Why is this? Because he has accomplished indestructible wisdom and abides in the nature of irreversibility.
Subhūti! There may be an evil Māra who transforms himself into the form of a Buddha and comes before an irreversible Bodhisattva, saying: “Good man! If an evil Māra were to transform into the body of a Buddha, you could attain Arhatship. In this very body you could attain Arhatship. What need is there for unsurpassed Bodhi? Why? Because a Bodhisattva who has accomplished the marks of unsurpassed Bodhi possesses those characteristics, whereas you do not have such marks.”
Subhūti! When the Bodhisattva hears this, his mind does not waver. He immediately thinks: “This is caused by an evil Māra; it is not spoken by the Buddha. If the Buddha had spoken it, I should not have any change of mind. If the Bodhisattva can think in this way—that an evil Māra has transformed into the body of a Buddha in order to make me abandon Prajñāpāramitā—then the evil Māra disappears.” You should know that this Bodhisattva has previously received the Buddha’s prediction of unsurpassed Bodhi and abides in the stage of irreversibility. Why is this? Because that Bodhisattva possesses the marks of irreversibility. Subhūti! Through such marks and characteristics, you should know that this is an irreversible Bodhisattva.
Furthermore, Subhūti! An irreversible Bodhisattva, in order to protect the Dharma, does not begrudge his body or life. For the sake of the true Dharma, he practices diligence and thinks: “I will not only protect and uphold the true Dharma of the Buddhas of the past and present, but I will also protect and uphold the true Dharma of the Buddhas of the future. I too will receive predictions throughout countless kalpas. I myself will maintain and protect the true Dharma.” The Bodhisattva clearly sees the benefits of this and therefore protects the true Dharma, even to the point of not begrudging his body or life. His mind does not conceal anything and he has no regret. Subhūti! Through such marks and characteristics, you should know that this is an irreversible Bodhisattva.
Furthermore, Subhūti! If, at the time when an irreversible Bodhisattva hears the Tathāgata expound the Dharma, his mind has no doubts.
Subhūti said to the Buddha:
“World-Honored One! When hearing the Tathāgata expound the Dharma, the Bodhisattva’s mind has no doubts. But when hearing a Śrāvaka expound the Dharma, does the Bodhisattva’s mind also have no doubts?”
Subhūti! When hearing a Śrāvaka expound the Dharma, the Bodhisattva’s mind has no doubts. Why is this? Because regarding all phenomena, the Bodhisattva attains the patient acceptance of non-arising phenomena.
Subhūti! A Bodhisattva who accomplishes such marks of merit and virtue should be known as an irreversible Bodhisattva.