Aṣṭasāhasrikā Prajñāpāramitā Sūtra
VOLUME 7
Chapter 17: THE PROFOUND MERIT
At that time, Subhūti addressed the Buddha:
It is truly rare, World-Honored One! This is the great merit accomplished by the irreversible Bodhisattva. World-Honored One! You have spoken of countless marks and characteristics of the irreversible Bodhisattva; in speaking of those marks and characteristics, you are speaking of the profound marks of Prajñāpāramitā.
The Buddha said:
Excellent, Subhūti! You are able to raise the profoundly deep characteristics of the Bodhisattva. Subhūti! Those profound characteristics are the meaning of emptiness, namely the meaning of being without marks, without creation, without arising, without birth, without cessation, without anything to possess, without defilement, peaceful extinction, far removed, and Nirvāṇa.
Subhūti said:
World-Honored One! But this meaning of emptiness, even up to the meaning of Nirvāṇa, is it not the meaning of all dharmas?
Subhūti! All dharmas are also of extremely profound meaning. Why? Subhūti! Form is profound; feeling, perception, formations, and consciousness are also profound. What is meant by profound form? Suchness is profound. What is meant by profound feeling, perception, formations, and consciousness? Suchness is profound. Subhūti! The absence of form is profound form; the absence of feeling, perception, formations, and consciousness is profound consciousness.
Subhūti said:
It is truly rare, World-Honored One! Through wondrous skillful means, you have broken the obstacles of form and revealed Nirvāṇa; you have broken the obstacles of feeling, perception, formations, and consciousness, and revealed Nirvāṇa.
The Buddha said to Subhūti:
Regarding this Prajñāpāramitā, if a Bodhisattva is able to contemplate and examine it, thinking, “I should learn in accordance with what Prajñāpāramitā teaches; I should practice in accordance with what Prajñāpāramitā explains,” then that Bodhisattva who thinks and cultivates in this way, even for just one day, creates merit without any limit.
Subhūti! It is like a person with many desires and strong passions who has made an appointment with a beautiful woman. That woman is prevented by some work and fails to come as promised. Subhūti! What do you think? What does the person with many desires become suited to?
Subhūti replied:
World-Honored One! That person with many desires gives rise to thoughts of longing for the woman: “Soon she will come and sit, lie down, and play together with me.”
Subhūti! What do you think? During one day and one night, how many thoughts of desire arise in that person?
Subhūti replied:
World-Honored One! During one day and one night, that person gives rise to very many thoughts of desire.
Subhūti! A Bodhisattva who, in accordance with the teachings of profound Prajñāpāramitā, contemplates and learns, will not regress, will be far removed from evil paths, and will transcend the dangers throughout countless kalpas of birth and death. Through deep accordance with Prajñāpāramitā, even for only one day, a Bodhisattva can create merit far surpassing that of a Bodhisattva who practices generosity for as many kalpas as there are grains of sand in the Ganges River while being separated from Prajñāpāramitā.
Furthermore, Subhūti! What do you think about a Bodhisattva who makes offerings to the Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, and Buddhas throughout countless kalpas, but is separated from Prajñāpāramitā? Is that merit great?
Subhūti said:
World-Honored One! It is extremely great. That merit is immeasurable, boundless, and cannot be fully expressed.
The Buddha said:
However, that merit is still not equal to the merit created by a Bodhisattva who practices according to profound Prajñāpāramitā, even for just one day. Why? Because a Bodhisattva practicing Prajñāpāramitā is able to surpass the stages of Śrāvakas and Pratyekabuddhas and enter the position of a Bodhisattva who attains Unsurpassed Complete Enlightenment.
Furthermore, Subhūti! For as many kalpas as there are grains of sand in the Ganges River, a Bodhisattva practices generosity, morality, patience, diligence, meditation, and wisdom, but is separated from Prajñāpāramitā. What do you think? Is that merit great?
Subhūti said:
World-Honored One, it is extremely great!
The Buddha said:
However, that merit is still not equal to the merit of a Bodhisattva who practices correctly according to Prajñāpāramitā, even if only for one day practicing generosity, morality, patience, diligence, meditation, and wisdom. That merit is extremely great.
Furthermore, Subhūti! For as many kalpas as there are grains of sand in the Ganges River, a Bodhisattva gives teachings of Dharma to sentient beings but is separated from Prajñāpāramitā. What do you think? Is that merit great?
Subhūti said:
World-Honored One, it is extremely great!
The Buddha said:
However, that merit is still not equal to the merit of a Bodhisattva who practices correctly according to profound Prajñāpāramitā, even for just one day teaching Dharma to sentient beings. That merit is extremely great. Why? Because a Bodhisattva who does not separate from Prajñāpāramitā is not separated from All-Knowledge.
Furthermore, Subhūti! For as many kalpas as there are grains of sand in the Ganges River, a Bodhisattva cultivates the thirty-seven factors of enlightenment but is separated from Prajñāpāramitā. What do you think? Is that merit great?
Subhūti replied:
World-Honored One, it is extremely great!
The Buddha said:
However, that merit is still not equal to the merit of a Bodhisattva abiding in profound Prajñāpāramitā, even for one day cultivating the thirty-seven factors of enlightenment. That merit is extremely great. Why? Because there is no case where a Bodhisattva abiding in Prajñāpāramitā retreats from All-Knowledge.
Furthermore, Subhūti! For as many kalpas as there are grains of sand in the Ganges River, a Bodhisattva practices material giving, Dharma giving, meditation, and dedicates those merits toward Unsurpassed Complete Enlightenment while being separated from Prajñāpāramitā. What do you think? Is that merit great?
Subhūti said:
World-Honored One, it is extremely great!
The Buddha said:
However, that merit is still not equal to the merit of a Bodhisattva who practices correctly according to profound Prajñāpāramitā, even for one day practicing material giving, Dharma giving, meditation, and dedicating those merits toward Unsurpassed Complete Enlightenment. That merit is extremely great. Why? Because this is the foremost dedication of merit, meaning it does not separate from profound Prajñāpāramitā.
Subhūti said to the Buddha:
World-Honored One! As you have said, all dharmas that arise are produced through thoughts of remembrance and discrimination. Why then is it said that the Bodhisattva gains very great merit?
Subhūti! When a Bodhisattva practices Prajñāpāramitā, they can also contemplate the creation of merit. The characteristic of that merit is emptiness, not truly existent, deceptive, unreal, and not firm. If a Bodhisattva contemplates in this way, then they do not separate from profound Prajñāpāramitā. Not separating from profound Prajñāpāramitā, they attain immeasurable and countless merits.
Subhūti said:
World-Honored One! What is the difference between immeasurable and asaṃkhyeya?
Subhūti! Asaṃkhyeya means a number that cannot be counted to the end; immeasurable means beyond that number, impossible to calculate or measure.
Subhūti said:
World-Honored One! Then is form immeasurable? Are feeling, perception, formations, and consciousness immeasurable?
The Buddha said:
Yes, Subhūti! Form is immeasurable; feeling, perception, formations, and consciousness are also immeasurable.
Subhūti said:
World-Honored One! What is the meaning of immeasurable? What does immeasurable mean?
Subhūti! Immeasurable means emptiness, namely the meaning of being without marks and without creation.
Venerable World-Honored One! Is “immeasurable” merely the meaning of emptiness, or does it have another meaning as well?
Subhūti, what do you think? Have I not taught that all dharmas are empty?
Venerable World-Honored One! You have taught so.
Subhūti, if emptiness itself is without end, if emptiness itself is immeasurable, then the meaning of this Dharma has no difference. Subhūti, the Tathāgata says “without end,” “immeasurable,” “emptiness,” “without characteristics,” “without fabrication,” “without arising,” “without birth,” “without cessation,” “non-existence,” “undefiled,” and “Nirvāṇa” only as skillful expedient names.
Subhūti said:
It is truly rare, Venerable World-Honored One! The true nature of all dharmas cannot be spoken of, yet now you are able to speak of it. Venerable World-Honored One! As I understand your words, all dharmas cannot be spoken of.
That is right, that is right, Subhūti! All dharmas cannot be spoken of.
Venerable World-Honored One! The characteristic of emptiness of all dharmas cannot be spoken of. The meaning cannot be spoken, and there is neither increase nor decrease. If this is so, then the perfection of giving (Dāna-pāramitā) should also have neither increase nor decrease; the perfection of morality (Śīla-pāramitā), the perfection of patience (Kṣānti-pāramitā), the perfection of diligence (Vīrya-pāramitā), and the perfection of meditation (Dhyāna-pāramitā) should also have neither increase nor decrease. If these perfections neither increase nor decrease, then why does a Bodhisattva rely on the non-increase and non-decrease of the perfection of wisdom (Prajñā-pāramitā) to attain unsurpassed, complete enlightenment or to approach unsurpassed, complete enlightenment?
Venerable World-Honored One! If a Bodhisattva relies on the increase or decrease of the perfections, then they cannot approach unsurpassed, complete enlightenment.
That is right, that is right, Subhūti! The meaning of neither increase nor decrease cannot be spoken of. When a Bodhisattva skillfully knows the means while practicing the perfection of wisdom and cultivating the perfection of wisdom, they do not think that the perfection of giving increases or decreases, but think that the perfection of giving exists only as a name. When a Bodhisattva gives, the arising of thoughts and all roots of virtue are characteristics of dedication toward unsurpassed, complete enlightenment.
Subhūti! When a Bodhisattva skillfully knows the means while practicing the perfection of wisdom and cultivating the perfection of wisdom, they do not think that the perfection of morality, the perfection of patience, the perfection of diligence, or the perfection of meditation increase or decrease.
Subhūti! When a Bodhisattva skillfully knows the means while practicing the perfection of wisdom and cultivating the perfection of wisdom, they do not think that the perfection of wisdom increases or decreases, but think that the perfection of wisdom exists only as a name. When a Bodhisattva cultivates the perfection of wisdom, the arising of thoughts, the arising of mind, and all roots of virtue are characteristics of dedication toward unsurpassed, complete enlightenment.
Subhūti said to the Buddha:
Venerable World-Honored One! What is unsurpassed perfect enlightenment?
Subhūti, unsurpassed Bodhi is precisely suchness that neither increases nor decreases. A Bodhisattva who practices should think in this way; this is approaching unsurpassed Bodhi.
Thus, Subhūti, the meaning that cannot be spoken of, although there is no increase or decrease, does not mean that thoughts regress or that the perfections regress. A Bodhisattva who practices these things approaches unsurpassed Bodhi, yet does not retreat from the practices of a Bodhisattva. Therefore, the Bodhisattva thinks that they are approaching unsurpassed Bodhi.
Venerable World-Honored One! The earlier mind of a Bodhisattva approaches unsurpassed Bodhi, and the later mind of a Bodhisattva also approaches unsurpassed Bodhi. Venerable World-Honored One! Each earlier and later mind is not the same; the later mind and earlier mind are also not the same. Venerable World-Honored One, if the earlier and later minds are not the same, then how do the roots of virtue of a Bodhisattva increase and grow?
Subhūti! It is like when a lamp is lit: the initial light depends on the lamp wick, and the later light also depends on the lamp wick. What do you think of this?
Venerable World-Honored One! It is not that the initial lighting of the lamp is separate from the lamp wick, nor is it that the later lighting of the lamp is separate from the lamp wick.
Subhūti! What do you think? Does that lamp wick burn?
Venerable World-Honored One! Indeed, it burns because of relying on the lamp wick.
Subhūti! The Bodhisattva is the same. It is not that, by relying on the initial mind, one attains unsurpassed Bodhi while being separate from the initial mind; nor is it that, by relying on the later mind, one attains unsurpassed Bodhi while being separate from the later mind.
Venerable World-Honored One! Through that profound Dharma of causes and conditions, it is not that the initial mind of a Bodhisattva attains unsurpassed Bodhi while not being separate from the initial mind, nor is it that the later mind of a Bodhisattva attains unsurpassed Bodhi while not being separate from the later mind.
Subhūti! What do you think? If a mind has already ceased, does that mind then arise again?
Venerable World-Honored One, it is not so!
Subhūti! What do you think? Is the arising of mind the characteristic of cessation?
Venerable World-Honored One, it is the characteristic of cessation!
Subhūti! What do you think? If it is the characteristic of cessation, will the dharma be destroyed?
Venerable World-Honored One, it is not so!
Subhūti! What do you think? Abiding in suchness is also suchness abiding, is it not?
Venerable World-Honored One! Abiding in suchness is also suchness abiding.
Subhūti! If abiding in suchness is also suchness abiding, then is that permanence?
Venerable World-Honored One, no!
Subhūti! What do you think? Is suchness profound?
Venerable World-Honored One! Suchness is indeed profound.
Subhūti! What do you think? Is suchness itself the mind?
No, Venerable World-Honored One!
Subhūti! To be separate from suchness is to be separate from mind, is it not?
No, Venerable World-Honored One!
Subhūti! Do you see suchness?
Venerable World-Honored One, no!
Subhūti! What do you think? Is one who practices in this way practicing something profound?
Venerable World-Honored One! One who practices in this way has nothing to practice. Why? Because that person does not practice any of all practices.
Subhūti! If a Bodhisattva practices the perfection of wisdom, where do they practice?
Venerable World-Honored One! They practice in the ultimate truth.
Subhūti! What do you think? Does a Bodhisattva practicing the ultimate truth practice through the characteristics of a person?
Venerable World-Honored One, no!
Subhūti! What do you think? Does that Bodhisattva destroy all characteristics?
Venerable World-Honored One, no!
Subhūti! What is meant by a Bodhisattva destroying all characteristics?
Venerable World-Honored One! A Bodhisattva does not learn in this way and think that they practice the Bodhisattva path; therefore, regarding this body, they must eliminate all characteristics. If they eliminate all characteristics, they will not yet have completed the Buddha path and will become a Śrāvaka. However, Venerable World-Honored One, through the power of great skillful means, the Bodhisattva knows the faults of characteristics but does not cling to the absence of characteristics.
At that time, Śāriputra said to Subhūti:
Venerable One! If, in a dream, a Bodhisattva practices the three liberations: emptiness, signlessness, and wishlessness, does that increase Prajñā-pāramitā? If it increases during the daytime, then it should also increase during dreams, should it not? Why? Because the Buddha said that day and night are not different from dreams.
Venerable Sir! If a Bodhisattva practices Prajñā-pāramitā, then that means there is Prajñā-pāramitā; therefore, in dreams, Prajñā-pāramitā should also increase. Śāriputra! Does a person who creates karma in a dream receive the results of that karma? The Buddha said that all phenomena are like dreams and have no karmic results, but when one awakens and makes discriminations, there are karmic results. Śāriputra, if someone kills in a dream and, after waking, clearly knows that they like killing, what kind of karma is that?
Subhūti! Without conditions there is no karma; without conditions, thoughts do not arise. Thus, Subhūti, without sufficient conditions there is no karma; without sufficient conditions, thoughts do not arise. If the mind follows along with the phenomena that are seen, heard, understood, and known, then there is a mind that accepts defilement, and there is a mind that accepts purity. Therefore, Śāriputra! There are causes and conditions for creating karma, not that there are none; there are causes and conditions for the arising of thoughts, not that there are none.
Śāriputra asked Subhūti:
If a Bodhisattva gives alms in a dream and dedicates it toward unsurpassed Bodhi, can that act of giving be called dedication?
Śāriputra! Bodhisattva Maitreya has already received the Buddha’s prediction of attaining Unsurpassed Perfect Enlightenment and is now seated here. Venerable One, you may go and ask the Bodhisattva; he will explain this matter.
Śāriputra then went to ask Bodhisattva Maitreya. Bodhisattva Maitreya said to Śāriputra:
Śāriputra! Now, shall I answer using the name “Maitreya”? Or perhaps shall I answer using form? Shall I answer using feeling, perception, formations, and consciousness? Or perhaps shall I answer using empty form? Shall I answer using empty feeling, perception, formations, and consciousness? Empty form cannot answer; empty feeling, perception, formations, and consciousness cannot answer. Śāriputra! I do not see that such phenomena have any place where an answer can be given. I also do not see the one who answers, the matter being answered, the person who uses the Dharma to answer, or the Dharma that can answer. Nor do I see these phenomena as receiving a prediction of Unsurpassed Bodhi.
Śāriputra said to Bodhisattva Maitreya:
Bodhisattva, according to your explanation of the Dharma, can that Dharma be realized?
Maitreya said:
I do not attain realization according to that explanation of the Dharma.
Śāriputra thought: Bodhisattva Maitreya possesses profound wisdom and practices Prajñā-pāramitā throughout the entire day and night. At that time, the Buddha knew Śāriputra’s thought and said to him:
What do you think? Do you see that Dharma, and can you rely on that Dharma to attain Arhatship?
Śāriputra replied:
No, World-Honored One.
Śāriputra! A Bodhisattva is the same. By skillful means, the Bodhisattva practices Prajñā-pāramitā and does not think that this Dharma has received the prediction of Unsurpassed Bodhi, has already received the prediction, is currently receiving the prediction, or will receive the prediction. Any Bodhisattva who practices in this way is practicing Prajñā-pāramitā and no longer fears being unable to attain Unsurpassed Bodhi. “I always diligently practice in this way, and therefore I will certainly attain Unsurpassed Bodhi.”
Śāriputra! A Bodhisattva should always be without fear or worry, even when in evil realms, and should not be afraid. Why? Because the Bodhisattva should think: “If I am eaten by beings in evil realms, I will make this a gift, and I vow to fully practice the Perfection of Giving and thereby draw near to Unsurpassed Bodhi. I diligently practice in this way, and therefore when I attain Unsurpassed Bodhi, in that world there will be no such thing.”
A Bodhisattva is not afraid when among enemies and thieves. Why? Because the Bodhisattva’s Dharma is not to cherish body or life, and should think: “If my body and life are taken away, I will not give rise to anger. I vow to fully practice the Perfection of Patience and thereby draw near to Unsurpassed Bodhi. I diligently practice in this way, and therefore when I attain Unsurpassed Bodhi, in that world there will be no enemies, thieves, or cruel acts of robbery.”
A Bodhisattva is not afraid in places where there is no water, and thinks: “I should teach the Dharma to eliminate the thirst of all sentient beings. If someone dies from thirst, I think that sentient being lacks merit and virtue, and therefore remains in a place without water. I diligently practice in this way, and therefore when I attain Unsurpassed Bodhi, even in places without water, I will cause sentient beings to diligently cultivate merits and virtues, and naturally streams of water possessing the eight qualities will appear in that world.”
Furthermore, Śāriputra! A Bodhisattva who encounters hunger and thirst should not be afraid, and thinks: “I should diligently practice in this way so that when I attain Unsurpassed Bodhi, there will be no calamity of hunger and thirst in that world, and beings will possess complete joy and fulfillment according to their wishes. Just as in the Heaven of the Thirty-Three, whatever the gods think of will come to pass.” A Bodhisattva who encounters such circumstances without fear should be known as one who can attain Unsurpassed Bodhi.
Furthermore, Subhūti! If a Bodhisattva is in a place of illness, they should not be afraid. Why? Because within it there is no phenomenon of illness, and one should think: “I should diligently practice in this way so that when I attain Unsurpassed Bodhi, all sentient beings in that world will not have the three kinds of illness. Therefore, I should diligently practice according to the conduct of the Buddhas.”
Furthermore, Śāriputra! A Bodhisattva should not be afraid when thinking that Unsurpassed Bodhi will take a very long time to attain. Why? Because the world from beginningless time until now is like only a single thought-moment. One should not give rise to the idea of a long duration, nor should one think that past lives are distant and lengthy. Although past lives may seem long, they still correspond with a single thought-moment. Therefore, Śāriputra, a Bodhisattva who thinks of Unsurpassed Bodhi as taking a long time, yet can attain it without fear of retreating.
Chapter 18: Mahapajapati Gotami
At that time, within the assembly there was a woman named Mahapajapati Gotami. She rose from her seat, knelt with her right knee touching the ground, placed her palms together, faced the Buddha, and said:
World-Honored One! Regarding this matter, I have no fear. In future lives, I will explain these essential teachings to sentient beings.
As soon as she finished speaking, the woman scattered golden flowers as an offering to the Buddha. Those flower petals remained suspended in the sky directly above the Buddha’s head. At that time, the Buddha smiled.
Ānanda rose from his seat, exposed his right shoulder, knelt with his right knee touching the ground, placed his palms together, faced the Buddha, and said:
World-Honored One! For what reason did you smile? It is the constant practice of all Buddhas that they do not smile without a cause or condition.
The Buddha said to Ānanda:
Hey Ananda! In the future Kalpa of the Constellations, this woman named Ganga-devī will attain Buddhahood, with the title Golden Flower. Now she will transform her female body into a male body and be born in the realm of Buddha Akṣobhya. In that Buddha’s realm, Ganga-devī will constantly cultivate the holy life. After her life ends, from one Buddha realm to another… she will always continue cultivating the holy life until she attains unsurpassed Bodhi, still never being separated from the Buddhas. It is like a Wheel-Turning Sage King who goes from one palace to another palace; from birth until death, his feet never touch the ground. This woman is likewise: from one Buddha realm to another, she will always cultivate the holy life until attaining unsurpassed Bodhi, still never being separated from the Buddhas.
Ananda then thought: “At that time, did the assembly of Bodhisattvas go to the assemblies of the Buddhas?” Knowing Ananda’s thought, the Buddha said:
“Indeed, indeed! You should know that at that time the assembly of Bodhisattvas went to the assemblies of the Buddhas. Ananda! During the time of Buddha Golden Flower, the number of Śrāvakas who entered Nirvana was immeasurable and countless, impossible to calculate. In that world there were no evil destinies, no enemies or bandits, nor were there disasters of famine, illness, or disease. When Buddha Golden Flower attained unsurpassed Bodhi, there were none of these fears or dangers.”
Ananda said to the Buddha:
“World-Honored One! At what time did this woman first plant wholesome roots?”
“Ananda! This woman first planted wholesome roots during the time of Buddha Dīpaṅkara. With those wholesome roots, she dedicated them toward unsurpassed Bodhi, and she also scattered golden flowers as an offering to Buddha Dīpaṅkara in order to seek unsurpassed Bodhi. Ananda! At that time, I scattered five flower petals as an offering to Buddha Dīpaṅkara. Buddha Dīpaṅkara, knowing that my wholesome roots had been perfected, gave me a prediction of unsurpassed Bodhi. At that time, this woman heard that I had received the prediction and immediately made the vow that in the future she too would receive such a prediction. Just as now, this woman has received the prediction of unsurpassed Bodhi. Thus, Ananda, this woman first planted wholesome roots during the time of Buddha Dīpaṅkara and gave rise to the mind of unsurpassed Bodhi.”
Ananda said to the Buddha:
“World-Honored One! Thus, this woman has cultivated the practice of unsurpassed Bodhi for a very long time.”
The Buddha said:
“Indeed. Ananda! This woman has cultivated the practice of unsurpassed Bodhi for a very long time.”
At that time, Subhūti asked the Buddha:
“World-Honored One! If a Bodhisattva wishes to practice Prajñāpāramitā, how should they cultivate non-practice? How should they enter the Samadhi of Emptiness?”
The Buddha said to Subhūti:
“A Bodhisattva practicing Prajñāpāramitā should contemplate that form is empty, should contemplate that feeling, perception, formations, and consciousness are empty. They should use one-pointed mind to contemplate phenomena that cannot be seen and cannot be realized.”
“World-Honored One! As you have said, the Bodhisattva does not realize emptiness. How is it that the Bodhisattva enters the Samadhi of Emptiness but does not realize emptiness?”
“Subhūti! If the Bodhisattva has already given rise to a mind that fully contemplates emptiness, yet while contemplating emptiness does not realize emptiness, this is the time for the Bodhisattva to learn, not the time to attain realization. The Bodhisattva does not bind the mind to that profound object. At that time, the Bodhisattva does not retreat from the mind that protects the Dharma path and does not extinguish the outflows. Why? Because that Bodhisattva possesses great wisdom and profound wholesome roots, and therefore thinks: ‘This is the time for learning, not the time for realization,’ and only seeks to attain Prajñāpāramitā.
Subhūti! It is like a strong man who cannot be defeated, whose appearance is dignified and upright, and whom everyone respects and loves. This man understands military strategies, possesses sharp weapons, is skilled in the sixty-four arts, and is also proficient in various other techniques. Because he is respected by everyone, whatever he does succeeds. Due to favorable conditions, he accomplishes many benefits, causing people to respect him even more and increasing their joy.
This person has the responsibility of leading his parents, wife, and children across a dangerous road, escaping from a difficult place and reaching safety. He advises his parents, wife, and children not to be afraid, saying: ‘Although this road contains many dangers and enemies, you will certainly reach safety. No one will be able to obstruct or trouble us.’ The wisdom and strength of this person, together with his previous accomplishments, are unmatched by anyone. He is able to lead his parents, wife, and children away from these dangers and joyfully arrive at a city, village, or settlement. Their homes are unharmed, and when enemies see him, they dare not give rise to evil thoughts. Why? Because this person understands all skills. Even on a dangerous road, he can manifest many people holding weapons, greater in number than the enemies, causing the enemies to become frightened and scatter. Therefore, it is certain that this person will be safe and free from all calamities.
In this way, Subhūti! The Bodhisattva, because of all sentient beings, focuses the mind on the Samadhi of Loving-kindness, surpasses all fetters and the practices supporting fetters, surpasses all Māras and those who assist Māras, surpasses the stages of Śrāvakas and Pratyekabuddhas, and abides in the Samadhi of Emptiness without eliminating the outflows.
Subhūti! At that time, the Bodhisattva practices the liberation door of emptiness, without realizing the signless and without falling into the existence of signs. It is like a bird flying through the sky: it does not fall halfway, yet while being in the sky, it does not abide in the sky. Subhūti! The Bodhisattva is likewise: practicing emptiness, learning emptiness, practicing signlessness, learning signlessness and non-action, learning non-action; although not yet having perfected the Dharma of all Buddhas, they do not fall into emptiness, signlessness, or non-action.
It is like a skilled archer who shoots an arrow into the sky. One arrow follows another, continuing according to his intention without falling to the ground. Likewise, Subhūti! The Bodhisattva practices Prajñāpāramitā, and through skillful means of protection does not realize ultimate reality first, but only wishes to perfect the wholesome roots of unsurpassed Bodhi. When attaining unsurpassed Bodhi, then they realize ultimate reality. Therefore, Subhūti, the Bodhisattva practicing Prajñāpāramitā should contemplate the true nature of all phenomena in this way and not seek immediate realization.”
Subhūti said to the Buddha:
“World-Honored One! The deeds of the Bodhisattva are extremely difficult and very rare. They are able to learn in this way and yet not hold onto the attainment of realization.”
The Buddha said to Subhūti:
“That Bodhisattva does not abandon all sentient beings and therefore makes such a great vow. Subhūti! If a Bodhisattva gives rise to the mind of not abandoning all sentient beings and guides them into the liberation doors of the Samadhi of Emptiness, the Samadhi of Signlessness, and the Samadhi of Non-action, then the Bodhisattva does not realize ultimate reality halfway. Why? Because the Bodhisattva is protected by skillful means.
Furthermore, Subhūti! When a Bodhisattva wishes to enter such profound concentration, called the liberation doors of the Samadhi of Emptiness, the Samadhi of Signlessness, and the Samadhi of Non-action, first that Bodhisattva should reflect: ‘For a long time, sentient beings have grasped the notion of sentient beings, clinging to the idea that there is attainment and unsurpassed Bodhi. Therefore, I should teach them the Dharma to cut off these views.’ At that time, the Bodhisattva enters the liberation door of the Samadhi of Emptiness. This is because the Bodhisattva uses that mind and, through the initial power of skillful means, does not realize attainment halfway and also does not lose the Samadhis of Loving-kindness, Compassion, Joy, and Equanimity. Why? Because the Bodhisattva, through perfecting the power of skillful means, causes wholesome Dharma to increase greatly, sharpens the faculties, and also increases the Powers and Factors of Awakening.
Furthermore, Subhūti! The Bodhisattva thinks: ‘For a long time, sentient beings have acted according to the notion of self, thinking: “I will attain unsurpassed Bodhi.” Therefore, I should teach them the Dharma to cut off this notion.’ At that time, the Bodhisattva enters the liberation door of the Samadhi of Signlessness. This is because the Bodhisattva uses that mind and, through the initial power of skillful means, does not realize attainment halfway and also does not lose the Samadhis of Loving-kindness, Compassion, Joy, and Equanimity. Why? Because the Bodhisattva, through perfecting the power of skillful means, causes wholesome Dharma to increase greatly, sharpens the faculties, and also increases the Powers and Factors of Awakening.
Furthermore, Subhūti! The Bodhisattva thinks: ‘For a long time, sentient beings have lived according to the notions of permanence, happiness, purity, and self, believing that through these notions they attain unsurpassed Bodhi. Therefore, I should teach the Dharma that cuts off these notions. This is the Dharma of impermanence, not permanence; suffering, not happiness; impurity, not purity; non-self, not self.’
Thus, the Bodhisattva uses that mind and, through the initial power of skillful means, although not yet attaining the Buddha Samadhi, not yet perfecting the Buddha Dharma, and not yet realizing unsurpassed Bodhi, is still able to enter the liberation door of the Samadhi of Non-action and does not realize attainment halfway.”
Again, Subhūti! The Bodhisattva thinks: For a long time, sentient beings have practiced according to appearances, have had things to attain, and now also have things to attain; previously they practiced according to appearances, and now they also practice according to appearances; previously they practiced in delusion, and now they also practice in delusion; previously they practiced in harmony, and now they live in harmony; previously they practiced in falsehood, and now they also practice in falsehood; previously they practiced wrong views, and now they also practice wrong views. Therefore, the Bodhisattva diligently practices vigor, attains Unsurpassed Bodhi, and teaches the Dharma to remove those marks from sentient beings.
Subhūti! The Bodhisattva, thinking of all sentient beings, should use the mind and skillful means to contemplate the profound characteristics of phenomena as either emptiness, without marks, without creation, without arising, without birth, and without anything that can be possessed. Subhūti! There is no case in which a Bodhisattva who has accomplished such wisdom would still fall into birth and death within the three realms.
Again, Subhūti! The Bodhisattva who wishes to attain Unsurpassed Bodhi should ask other Bodhisattvas how they learn these teachings; how should the mind arise? Entering emptiness without realizing emptiness, entering signlessness, non-creation, non-arising, non-birth, and non-possession, without realizing non-possession, yet being able to cultivate Prajñāpāramitā. If those Bodhisattvas only teach contemplation of emptiness, contemplation of no marks, non-creation, non-arising, non-birth, and non-possession, but do not teach about the initial mind or speak about the initial mind, then one should know that this Bodhisattva, during the time of previous Buddhas, has not yet received the prediction of Unsurpassed Bodhi and has not yet entered the stage of non-retrogression. Why? Because that Bodhisattva cannot explain, cannot present, and cannot answer regarding the uncommon characteristics of a non-retrogressive Bodhisattva. Therefore, one should know that this Bodhisattva has not yet reached the stage of non-retrogression.
The Buddha’s disciple said:
World-Honored One, how can one know that this is a non-retrogressive Bodhisattva?
Subhūti! Whether the Bodhisattva has heard or not heard, if they are able to answer correctly in this way, one should know that this is a non-retrogressive Bodhisattva.
World-Honored One, because of this cause and condition, there are many sentient beings who practice toward Bodhi, but there are few Bodhisattvas who can answer correctly in this way.
Subhūti! There are few Bodhisattvas who receive the prediction of non-retrogression. If they receive such a prediction, they can answer correctly; one should know that this Bodhisattva possesses keen, pure wholesome roots, and all beings in the world, including gods, humans, and asuras, cannot compare with them.
Chapter 19: THE PERCEPTION OF MARA BY THE NON-RETROGRESSIVE
The Buddha said to Subhūti:
Even if the Bodhisattva Mahāsattva, while in a dream, does not crave or cling to the three realms, the Śrāvaka stage, or the Pratyekabuddha stage; contemplates all phenomena as dreams, yet does not grasp at the phenomena of realization—Subhūti, you should know that this is the mark of a non-retrogressive Bodhisattva.
Again, Subhūti! If, in a dream, the Bodhisattva sees the Buddha sitting upon a high throne, in the midst of the great assembly, teaching the Dharma to countless hundreds of thousands of millions of monks, with countless hundreds of thousands of millions of billions of great assemblies respectfully surrounding Him, Subhūti, you should know! This is the mark of a non-retrogressive Bodhisattva.
Again, Subhūti! In a dream, the Bodhisattva sees his own body emitting brilliant light in the sky while teaching the Dharma to the great assembly. Upon awakening, he thinks and knows that the three realms are like a dream, and firmly knows that at that very time the Bodhisattva will attain Unsurpassed Bodhi and teach the Dharma to beings in this way. Subhūti, you should know that this is a sign of a Bodhisattva who does not regress.
Again, Subhūti! How can one know that when a Bodhisattva attains Unsurpassed Bodhi, in that world there will be no names for the three evil paths? Subhūti! If, in a dream, the Bodhisattva sees animals and immediately makes the vow to diligently practice vigor so that when he attains Unsurpassed Bodhi, there will be no names for the three evil paths in that world, Subhūti, you should know that this is a sign of a Bodhisattva who does not regress.
Again, Subhūti! When a Bodhisattva sees a fire burning in a town or village, he thinks that these signs are the same as the signs he saw in dreams. When the Bodhisattva fulfills these signs, one should know that he is a Bodhisattva who does not regress. The Bodhisattva thinks that he must possess these signs in order to become one who does not regress. Through the power of these true words, the fire in the town or village is extinguished. If the fire is extinguished, one should know that in a previous life this Bodhisattva had already received the Buddha’s prediction of Unsurpassed Bodhi. If the fire is not extinguished, one should know that this Bodhisattva has not yet received the prediction. If the flames burn from one house to another, from one village to another, one should know that those beings have destroyed the Dharma and therefore received a grave offense. Because they destroyed the Dharma, they now experience the resulting retribution. Subhūti, due to this cause and condition, one should know that this is a sign of a Bodhisattva who does not regress.
Again, Subhūti! Now I will explain again the signs of a Bodhisattva who does not regress.
Subhūti! When a man or woman is disturbed by a demon, the Bodhisattva immediately thinks: “I have already received the Buddha’s prediction of Unsurpassed Bodhi. Deep in my heart, I only wish to attain Unsurpassed Bodhi. If my actions are pure and I have departed from the mind of a Śrāvaka or Pratyekabuddha, then I will certainly attain Unsurpassed Bodhi and will not fail to realize it. Among the present immeasurable asaṃkhyeya Buddhas in the ten directions, there is nothing that the Buddhas do not know, do not see, do not attain, or do not realize. If the Buddhas know my deep mind, then I will certainly attain Unsurpassed Bodhi.” Through the power of these true words, the non-human being immediately releases that man or woman and disappears. When the Bodhisattva speaks such words and the non-human being does not leave, one should know that this Bodhisattva has not received the Buddha’s prediction of Unsurpassed Bodhi. When the Bodhisattva speaks such words and the non-human being leaves, one should know that this Bodhisattva has already received the Buddha’s prediction of Unsurpassed Bodhi.
Again, Subhūti! There are Bodhisattvas who have not yet received the prediction and make the vow that if they have received the Buddha’s prediction, then the non-human being will release the person and leave. But at that very moment, an evil demon comes to that person and causes the non-human being to leave. Why? Because the might and power of the evil demon surpass that of the non-human being, so the non-human being leaves. Regarding this matter, the Bodhisattva then thinks that it was through his own power that the non-human being departed, not knowing that it was through the power of the evil demon. Therefore, this Bodhisattva despises and slanders other Bodhisattvas, saying: “I have received the Buddha’s prediction of Unsurpassed Bodhi, while others have not received the Buddha’s prediction of Unsurpassed Bodhi.” Due to this cause and condition, the Bodhisattva’s arrogance increases. Because of arrogance, the Bodhisattva becomes separated from All-Knowing Wisdom and the unsurpassed wisdom of the Buddha. A Bodhisattva who develops arrogance due to only a small cause and condition should be known as lacking skillful means and will certainly fall into the state of a Śrāvaka or Pratyekabuddha. Thus, Subhūti, because of the causes and conditions of vows, the Bodhisattva creates demonic activities. In this matter, if the Bodhisattva does not associate closely with a Good Spiritual Friend, he will be bound by demons. Subhūti! You should know that this is a demonic activity of a Bodhisattva.
Again, Subhūti! The evil demon wishes to use the causes and conditions of names and identities to destroy and trouble the Bodhisattva. It transforms into all kinds of forms, approaches the Bodhisattva, and says:
“Good man! You have already received the prediction of Unsurpassed Bodhi from all Buddhas. Your name is such and such; your parents are such and such; your brothers and sisters are such and such; even your parents for seven generations are such and such. You were born in such a country, such a city, such a village, such a household. If your temperament is gentle, then it says that in your previous life your temperament was gentle. If your temperament is hot-tempered, it likewise says that in your previous life your temperament was hot-tempered. Perhaps you received the Āraṇya practice, or practiced alms-round begging, or wore patched robes, or did not drink water containing residue after meals, or ate only once a day, or ate moderately, or stayed in charnel grounds, or sat in open spaces, or sat beneath trees, or always sat without lying down, or sat in the lotus posture, or had few desires and knew contentment, or kept away from things, or did not apply oil to your feet, or delighted in speaking little and engaging in little discussion. The evil demon also says that in your previous life you practiced the Āraṇya practice, up to the point that you enjoyed speaking little and engaging in little discussion. In this life you possess the merits of the Dhūta practices; in your previous life you also possessed the merits of the Dhūta practices.”
The Bodhisattva, upon hearing such names and merits of the Dhūta practices, immediately gives rise to arrogance because of this cause and condition. Then the evil demon continues to say: “In the past, you already received the prediction of Unsurpassed Bodhi. Why? Because now you already possess the marks and virtues of one who does not regress.”
Subhūti! I have already explained the true marks and appearances of a Bodhisattva who does not regress. That person does not possess these marks. Subhūti, you should know that this person is deceived by demons. Why? Because that person does not possess the marks and appearances of a Bodhisattva who does not regress, yet upon hearing the evil demon speak of names and identities, he immediately despises and slanders other Bodhisattvas. Subhūti! You should know that this Bodhisattva gives rise to demonic activity because of names and identities.
Again, Subhūti! There are also Bodhisattvas who give rise to demonic activity because of names and identities. This means that a demon comes to the Bodhisattva and says: “You have already received the prediction of Unsurpassed Bodhi. When you become a Buddha, your title will be such and such.” The Bodhisattva’s former vow had a Buddha-name identical to what the demon said, but because of ignorance and lacking skillful means, the Bodhisattva thinks: “When I attain Unsurpassed Bodhi, I will have exactly the name this monk has spoken.” That Bodhisattva becomes caught in the demon’s deception, believing the words of the monk transformed by the demon. Only because of the cause and condition of a name, the Bodhisattva despises and slanders other Bodhisattvas. Subhūti! That Bodhisattva does not possess the true marks and appearances of a Bodhisattva who does not regress. They have become separated from All-Knowing Wisdom and the unsurpassed wisdom of the Buddha. Any Bodhisattva who becomes separated from skillful means and Good Spiritual Friends will encounter evil spiritual friends and fall into the state of a Śrāvaka or Pratyekabuddha.
Subhūti! In the present time, a Bodhisattva who regrets the previous minds of separation from Śrāvaka or Pratyekabuddha practices will remain long in saṃsāra, sow again the causes of Prajñāpāramitā, and attain Unsurpassed Bodhi. Why? Because the mind that commits the four grave offenses is likened to a monk who commits one or two of the four grave offenses: such a person is not a Śramaṇa and is not a son of the Śākya clan. A Bodhisattva who, because of names and identities, looks down upon other Bodhisattvas will commit one of the four grave offenses.
Subhūti! These four grave offenses are also like the grave offenses of the five rebellious acts. That is, because of names and identities, one gives rise to an arrogant mind. Subhūti! Because of this subtle demonic activity arising from names and identities, a Bodhisattva must understand clearly and should stay away from it.
Again, Subhūti! When the evil demon sees that a Bodhisattva has the practice of seclusion, it comes to the Bodhisattva and says: “Good man! The practice of seclusion is a practice that the Tathāgata has always praised.”
Subhūti! I do not say that a Bodhisattva’s seclusion means going to an Āraṇya place, an empty place, a quiet place, a mountain, beneath a tree, or a desolate wilderness.
The World-Honored One, I respectfully ask: If Āraṇya places, empty places, quiet places, mountains, places beneath trees, and desolate wilderness are not called seclusion, then what places are called seclusion?
Subhūti! Any bodhisattva who is far removed from the mind of the Śrāvaka or Pratyekabuddha, this is called “seclusion.” Or being near a village is also called “seclusion.” Or staying in an Āraṇya place, an uninhabited place, a quiet secluded place, in the mountains, beneath the roots of trees, or in a desolate wilderness is also called “seclusion.” Subhūti! Thus I have already explained these practices of seclusion. A bodhisattva who practices the conduct of seclusion day and night, whether near a village, which is also called seclusion, or in an Āraṇya place, an uninhabited place, a quiet secluded place, in the mountains, beneath the roots of trees, or in a desolate wilderness, is also said to practice seclusion.
Subhūti! The seclusion praised by Māra, the evil one, such as staying in an Āraṇya place, an uninhabited place, a quiet secluded place, or in the mountains—although a bodhisattva may have such practices of seclusion, if they have not abandoned the mind of the Śrāvaka or Pratyekabuddha, do not cultivate Prajñāpāramitā, and do not perfect the practice of giving that encompasses all things, this is called an action lacking single-minded dedication. Such a bodhisattva practicing seclusion is not pure; they give rise to contempt and disparage other bodhisattvas.
Although a bodhisattva may live near a village, if their mind is pure, they are far removed from the mind of the Śrāvaka or Pratyekabuddha, do not commit evil deeds, attain the meditative absorptions, attain liberation through samādhi and the powers of spiritual abilities, and fully understand Prajñāpāramitā. But any bodhisattva who lacks these skillful means—even if that bodhisattva stays in a vast wilderness extending a hundred yojanas—there will only be birds, beasts, bandits, and evil spirits dwelling there. Even after passing through hundreds of thousands of millions of billions of years or more than that, if they do not know the true mark of seclusion, meaning seclusion with regard to true seclusion, and do not clearly understand their profound mind and the arising of the aspiration for Anuttara-samyak-saṃbodhi, then such a bodhisattva is still merely said to be noisy and disturbed.
A bodhisattva who is attached to and relies upon such seclusion does not please me. Why? Because among the practices of seclusion that I have permitted, I do not see such a person; that person does not possess such a practice of seclusion.
Subhūti! Again, there is a Māra who comes to the place where a bodhisattva is dwelling in empty space and says: “Excellent, excellent! What you are doing is truly the seclusion praised by the Buddha. Because of this seclusion, you will quickly attain Anuttara-samyak-saṃbodhi.” That bodhisattva leaves the place of seclusion and goes to a village, where they see other bhikṣus seeking the Buddha path with gentle and harmonious minds. They immediately give rise to arrogance and think that those bhikṣus are living in noise and disturbance. Subhūti! That bodhisattva takes noise and disturbance to be true seclusion, and takes true seclusion to be noise and disturbance. Because they speak of the faults of those others, they do not give rise to a respectful mind toward them. What deserves respect, they treat with contempt; what deserves contempt, they treat with respect.
The bodhisattva then thinks: “I see non-human beings remembering me and coming to me, coming to assist me. The Buddha said that this practice of seclusion is genuine, and I have practiced it. But you live near villages—who remembers you? Who comes to help you?” Having thought this way, that bodhisattva immediately despises and slanders other bodhisattvas who cultivate pure practices.
Subhūti! You should know that this person is a Caṇḍāla bodhisattva; a filthy, defiled, impure bodhisattva, merely having the appearance of a bodhisattva; a great thief among all beings of the world, gods, and humans, wearing the robe of a Śramaṇa in order to commit robbery. Subhūti! Those seeking the Buddha path should not associate with such a person. Why? Because such a person is called one who is arrogant due to excessive self-conceit.
Subhūti! Any bodhisattva who cherishes all-knowing wisdom and Anuttara-samyak-saṃbodhi, who in their deepest mind wishes to attain Anuttara-samyak-saṃbodhi and wishes to benefit all sentient beings, should not associate with such a person.
A practitioner seeking the Buddha path who acts only for their own benefit should feel weariness and distance themselves, fearing the three realms. Toward human beings, they should give rise to the mind of loving-kindness, compassion, sympathetic joy, and equanimity, and diligently practice so that when they attain Anuttara-samyak-saṃbodhi, they will not possess such faults. A practitioner who gives rise to such a mind will quickly eliminate all evil and harmful tendencies.
Subhūti! A bodhisattva who practices in this way is a bodhisattva who possesses the power of Prajñāpāramitā.