MAHA PRAJNA PARAMITA SUTRA
VOLUME 16
Chapter 54: THE GREAT SUCHNESS
At that time, the devas in the heavens of the Desire Realm and the Form Realm brought heavenly powdered sandalwood incense and heavenly lotus flowers—blue, red, pink, and white—and scattered them as offerings to the Buddha. They came before the Buddha, bowed at the Buddha’s feet, then stood to one side and addressed the Buddha:
“World-Honored One! The Unsurpassed Right and Equal Enlightenment of all Buddhas is extremely profound, difficult to see, difficult to understand, impossible to know through contemplation alone; it is wondrously tranquil and only the wise can know it. Beyond this, all beings in the world cannot believe it. Why is this so? Because in the profound Prajna Paramita it is said: Form is Prajna Paramita, Prajna Paramita is form; up to All-Knowledge is Prajna Paramita, Prajna Paramita is All-Knowledge. The suchness-mark of form and the suchness-mark of Prajna Paramita are one suchness, not two, not different. Up to the suchness-mark of All-Knowledge and the suchness-mark of Prajna Paramita are one suchness, not two, not different.”
The Buddha said:
“Just so, O devas! Form is Prajna Paramita, Prajna Paramita is form. Up to All-Knowledge is Prajna Paramita, Prajna Paramita is All-Knowledge.
The suchness-mark of form, up to the suchness-mark of All-Knowledge, is one suchness, not two, not different.
Therefore, O devas, when I had first attained enlightenment, my mind wished to remain silent and did not wish to teach the Dharma. Why? Because the Dharma of the Unsurpassed Right and Equal Enlightenment realized by the Buddha is extremely profound, difficult to see, difficult to understand, impossible to know through contemplation; it is wondrously tranquil and only the wise can know it, while all beings in the world cannot believe it.
Why is this so? Because in Unsurpassed Right and Equal Enlightenment there is no one who attains it, no place where it is attained, and no time when it is attained. This is called the extremely profound mark of all dharmas, which is precisely the absence of two dharmas.
O devas! For example, because space is extremely profound, this Dharma is extremely profound; because suchness is extremely profound, this Dharma is extremely profound; because the Dharma-nature, ultimate reality, inconceivable nature, and boundlessness are extremely profound, this Dharma is extremely profound; because non-coming and non-going are extremely profound, this Dharma is extremely profound; because unborn, undying, undefiled, pure, without knowledge, and without attainment are extremely profound, this Dharma is extremely profound.
O devas, because the self is extremely profound, up to the knower and the seer being extremely profound, this Dharma is extremely profound.
O devas! Because form is extremely profound, and feeling, perception, formations, and consciousness are extremely profound, this Dharma is extremely profound. Because the six Paramitas up to the nonexistence of dharmas and the existence of dharmas are extremely profound, this Dharma is extremely profound. Because the four foundations of mindfulness up to All-Knowledge are extremely profound, this Dharma is extremely profound.”
The devas of the Desire Realm and Form Realm said to the Buddha:
“World-Honored One! The Dharma just taught by the Buddha cannot be believed by all beings in the world.
World-Honored One! This extremely profound Dharma does not teach because of accepting or abandoning form, feeling, perception, formations, and consciousness, nor does it teach because of abandoning or accepting All-Knowledge.
All beings in the world accept and practice in this way: form is the self, or belongs to the self; feeling, perception, formations, and consciousness are the self, or belong to the self; up to All-Knowledge is the self, or belongs to the self.”
The Buddha said:
“Just so, O devas! This extremely profound Dharma is not taught because of accepting or abandoning form, nor is it taught because of accepting or abandoning All-Knowledge.
O devas! If there is a Bodhisattva who, because of accepting form up to accepting All-Knowledge, practices cultivation, this Bodhisattva cannot cultivate Prajna Paramita, cannot cultivate Dhyana Paramita, and cannot cultivate up to All-Knowledge.”
Subhuti said:
“World-Honored One! This extremely profound Dharma accords with all dharmas, accords with the Dana Paramita up to All-Knowledge.
This Dharma is unobstructed: it does not obstruct form, feeling, perception, formations, or consciousness, and it does not obstruct All-Knowledge.
O devas! This Dharma is called the mark of unobstructedness because it is the same as space, the same as Dharma-nature, Dharma-abiding, ultimate reality, and inconceivable nature; because it is the same as emptiness, signlessness, and wishlessness.
This Dharma has no arising-mark: form does not arise, up to All-Knowledge does not arise, because they do not truly exist.
This Dharma has no location, because the locations of form up to the location of All-Knowledge do not truly exist.”
At that time, the devas of the Desire Realm and Form Realm said to the Buddha:
“World-Honored One! Subhuti is a son of the Buddha, born from the Buddha. Why? Because all of Subhuti’s words accord with Emptiness.”
Subhuti said:
“O devas! You say that Subhuti is a son of the Buddha, born from the Buddha. What does it mean to be born from the Buddha?
Because of suchness, Subhuti is born from the Buddha. Why? Because the suchness of the Tathagata neither comes nor goes, and the suchness of Subhuti also neither comes nor goes. Therefore, Subhuti is born from the Buddha.”
Again, Subhūti has always been born from the Buddha. Why? Because the Suchness of the Tathāgata is the Suchness of all dharmas; the Suchness of all dharmas is the Suchness of the Tathāgata. Within this Suchness there is also no mark of Suchness. Therefore, Subhūti is born from the Buddha.
Furthermore, the Suchness of the Tathāgata is the mark of eternal abiding; the Suchness of Subhūti is also the mark of eternal abiding. The Suchness of the Tathāgata is not separate and not different; the Suchness of Subhūti is also not separate and not different. Therefore, Subhūti is born from the Buddha.
The Suchness of the Tathāgata has no obstruction; the Suchness of all dharmas also has no obstruction. Thus, the Suchness of the Tathāgata and the Suchness of all dharmas are one Suchness, not two, not different. This Suchness is completely without fabrication and there is absolutely nothing that is not Suchness. Therefore, this Suchness is the only Suchness, not two, not different. Therefore, Subhūti is born from the Buddha.
The Suchness of the Tathāgata is without thought and without distinction in all places; the Suchness of Subhūti is also without thought and without distinction in all places. The Suchness of the Tathāgata is not separate, not different, and does not truly exist; Subhūti is likewise so. Therefore, Subhūti is born from the Buddha.
The Suchness of the Tathāgata is not separate from the Suchness of all dharmas, and therefore there is absolutely nothing that is not Suchness. Because Suchness is not different, Subhūti is born from the Buddha, yet there is also no matter of being born from anything.
Furthermore, the Suchness of the Tathāgata has no past, no future, and no present. The Suchness of dharmas also has no past, no future, and no present. Therefore, Subhūti is born from the Buddha.
Furthermore, the Suchness of the Tathāgata does not abide within past Suchness, does not abide within future Suchness, and does not abide within present Suchness. Past Suchness, future Suchness, and present Suchness also do not abide within the Suchness of the Tathāgata; they are one Suchness, not two, not different.
The Suchness of form, the Suchness of the Tathāgata; the Suchness of feeling, perception, formations, and consciousness, the Suchness of the Tathāgata, are one Suchness, not two, not different.
The Suchness of self, up to the Suchness of the knower and the Suchness of the seer, and the Suchness of the Tathāgata, are one Suchness, not two, not different.
The Suchness of the Perfection of Giving, up to the Suchness of All-Knowing Wisdom, and the Suchness of the Tathāgata, are one Suchness, not two, not different.
Because a great bodhisattva realizes this Suchness, he is called the Tathāgata.
When Subhūti spoke the above chapter on the Marks of Suchness, this great trichiliocosm trembled in six ways. The gods of the Desire Realm and the Form Realm brought celestial sandalwood powder and scattered it upon the body of the Buddha and also upon Venerable Subhūti. They said to the Buddha:
“World-Honored One! This is truly unprecedented. Venerable Subhūti, through the Suchness of the Tathāgata, is born from the Buddha.”
Subhūti then said to the gods:
“O you devas! Subhūti is not born from the Buddha through form, nor is he born from the Buddha through the Suchness of form. Subhūti is not born from the Buddha apart from form, nor is he born from the Buddha apart from the Suchness of form. Likewise, Subhūti is not born from the Buddha through All-Knowing Wisdom, nor is he born from the Buddha through the Suchness of All-Knowing Wisdom; he is not born from the Buddha apart from All-Knowing Wisdom, nor is he born from the Buddha apart from the Suchness of All-Knowing Wisdom.
Subhūti is not born from the Buddha through the unconditioned, nor is he born from the Buddha through the Suchness of the unconditioned. He is not born from the Buddha apart from the unconditioned, nor is he born from the Buddha apart from the Suchness of the unconditioned.
Why? Because all these dharmas do not truly exist, all have nothing attainable. There is no person who is born from them, and there is no dharma that is born from them.”
At that time, Śāriputra said to the Buddha:
“World-Honored One! Suchness is truly real and not false. The marks of dharmas, the abiding of dharmas, and the nature of dharmas are extremely profound. Here, form does not truly exist, and the Suchness of form does not truly exist. Why? Because form itself does not truly exist, how could the Suchness of form truly exist?
Up to All-Knowing Wisdom, it does not truly exist; the Suchness of All-Knowing Wisdom does not truly exist. Why? Because even All-Knowing Wisdom does not truly exist, how could the Suchness of All-Knowing Wisdom truly exist?”
The Buddha said:
“That is correct, Śāriputra! Suchness is truly real and not false. The marks of dharmas, the abiding of dharmas, and the nature of dharmas are extremely profound. Here, form up to All-Knowing Wisdom all do not truly exist; the Suchness of form up to the Suchness of All-Knowing Wisdom all do not truly exist. Why? Because form up to All-Knowing Wisdom do not truly exist, how could the Suchness of form up to the Suchness of All-Knowing Wisdom truly exist?”
When Śāriputra spoke the above teachings on the marks of Suchness, in the assembly there were two hundred bhikshus who, because they were no longer dependent upon any dharma, exhausted all afflictions and became arhats. Five hundred bhikshunis separated from defilements and attained the pure Dharma eye. Five thousand great bodhisattvas attained the non-arising Dharma patience. Six thousand bodhisattvas, because they were no longer dependent upon any dharma, exhausted all afflictions, their minds were liberated, and they realized the fruit of arhatship.
The Buddha taught:
“Śāriputra! The six thousand Bodhisattvas who have attained the fruit of Arhatship mentioned above, in their former lives, made offerings to and drew near five hundred Buddhas. They practiced generosity, morality, patience, diligence, and meditation. Because they lacked the skillful means of Prajñāpāramitā, they practiced according to different marks. They thought: this is generosity, this is morality, this is patience, this is diligence, this is meditation. Because they lacked Prajñāpāramitā, they lacked the power of skillful means. Because they lacked the power of skillful means, they practiced according to different marks. Because they followed different marks, they did not attain the mark of non-difference. Because they did not attain the mark of non-difference, they could not advance to the stages of the Bodhisattva. Because they could not advance to the Bodhisattva stages, they attained the fruit of Stream-enterer, up to the fruit of Arhatship.
Śāriputra! Even if a great Bodhisattva practices the Bodhisattva path, if they are separated from Prajñāpāramitā and therefore lack the power of skillful means, then regarding ultimate reality, they will realize it and become accomplished in the vehicle of the Śrāvakas.
Śāriputra said to the Buddha:
“World-Honored One! For what reason is it that, although both practice the Dharma of emptiness, signlessness, and wishlessness, one who lacks the power of skillful means realizes ultimate reality and becomes a Śrāvaka, while one who possesses the power of skillful means attains Anuttara-samyak-saṃbodhi?”
The Buddha taught:
“Śāriputra! There are Bodhisattvas who, because they separate from the mind of Prajñāpāramitā while cultivating the Dharma of emptiness, signlessness, and wishlessness, lack the power of skillful means, and therefore become Śrāvakas.
Śāriputra! There are also Bodhisattvas who do not separate from the mind of Prajñāpāramitā while cultivating the Dharma of emptiness, signlessness, and wishlessness. Therefore, they possess the power of skillful means, advance to the stages of Bodhisattvas, and attain Anuttara-samyak-saṃbodhi.
Śāriputra! It is like a bird whose body is enormous, reaching one hundred yojanas, or two hundred, or three hundred yojanas, but which has no wings. If it falls from the Heaven of the Thirty-Three into Jambudvīpa, what do you think, Śāriputra? While falling through the air, could that wingless bird return to the heavenly realm?”
Śāriputra replied:
“World-Honored One, it is impossible!”
The Buddha said:
“Śāriputra! Could that bird hope that after falling onto Jambudvīpa, its body would remain completely unharmed and free from pain?”
Śāriputra replied:
“World-Honored One, it is impossible! Once it has fallen to the ground, that bird will suffer pain or die, because its body is already enormous and it has no wings.”
“In the same way, Śāriputra! Even if a Bodhisattva, for a period of countless kalpas as numerous as the sands of the Ganges River, practices generosity, morality, patience, diligence, and meditation, gives rise to the great mind, performs great deeds, and receives immeasurable vows in order to attain Anuttara-samyak-saṃbodhi, if they separate from the skillful means of Prajñāpāramitā, they will inevitably enter the Śrāvaka vehicle or the path of the Pratyekabuddhas.
Śāriputra! If a Bodhisattva merely remembers and upholds the morality, meditation, wisdom, liberation, and knowledge and vision of liberation of the Buddhas of the past, future, and present, yet clings to the marks of receiving and upholding them, this Bodhisattva does not know or understand the morality, meditation, wisdom, liberation, and knowledge and vision of liberation of the Buddhas. They only hear the words ‘emptiness,’ ‘signlessness,’ and ‘wishlessness,’ and then cling to these terms while dedicating them toward Anuttara-samyak-saṃbodhi. Such a Bodhisattva remains among the Śrāvakas and Pratyekabuddhas and cannot transcend them. Why? Because this Bodhisattva has separated from the skillful means of Prajñāpāramitā while receiving and upholding wholesome roots and dedicating them toward Anuttara-samyak-saṃbodhi.
Śāriputra! There are Bodhisattvas who, from the moment they first arouse the mind of enlightenment until now, have never separated from the mind of Prajñāpāramitā. They practice generosity, morality, patience, diligence, and meditation. Because they possess the skillful means of Prajñāpāramitā, they do not grasp at marks. Regarding the morality, meditation, wisdom, liberation, and knowledge and vision of liberation of the Buddhas of the past, future, and present, they do not grasp at marks. They do not grasp at the three gates of liberation: emptiness, signlessness, and wishlessness. You should know that this Bodhisattva does not follow the paths of the Śrāvakas or Pratyekabuddhas, but proceeds directly toward Anuttara-samyak-saṃbodhi. Why? Because this Bodhisattva never grasps at marks while cultivating wholesome roots, never grasps at the marks of generosity, morality, patience, diligence, or meditation, and never grasps at the marks of the morality, meditation, wisdom, liberation, and knowledge and vision of liberation of the Buddhas of the past, future, and present.
Śāriputra! This is called a Bodhisattva who possesses skillful means: using a mind free from marks to practice generosity, morality, patience, diligence, and meditation, and even using a mind free from marks to cultivate All-Knowledge.”
Śāriputra said to the Buddha:
“World-Honored One! As I understand the meaning of what the Buddha has taught, if a great Bodhisattva does not separate from the skillful means of Prajñāpāramitā, then one should know that this Bodhisattva is close to Anuttara-samyak-saṃbodhi. Why? Because from the moment this Bodhisattva first aroused the mind of enlightenment until now, there has never been any way by which they can know either form, or feeling, perception, formations, consciousness, and even All-Knowledge.
World-Honored One! If a good man or good woman seeking the Bodhisattva path separates from Prajñāpāramitā and the power of skillful means, then one should know that regarding Anuttara-samyak-saṃbodhi, that person may or may not attain it. Why? Because such a good man or good woman seeking the Bodhisattva path practices generosity while clinging to marks, and practices morality, patience, diligence, and meditation while clinging to marks. Therefore, they are not certain to attain Anuttara-samyak-saṃbodhi.
World-Honored One! For this reason, a great Bodhisattva who wishes to attain Anuttara-samyak-saṃbodhi should not separate from the skillful means of Prajñāpāramitā. Such a great Bodhisattva abides in the skillful means of Prajñāpāramitā and, with a mind of no marks and no attainment, rightly practices generosity, morality, patience, diligence, and meditation. Even All-Knowledge should be cultivated with a mind of no marks and no attainment.”
At that time, the gods of the Form Realm and Desire Realm said to the Buddha:
“World-Honored One! Anuttara-samyak-saṃbodhi is truly difficult to attain. Why? Because a great Bodhisattva must know all phenomena before attaining Anuttara-samyak-saṃbodhi, yet those phenomena themselves do not truly exist.”
The Buddha taught:
“That is correct, O heavenly beings! Anuttara-samyak-saṃbodhi is extremely difficult to attain. The Buddha too, after attaining all phenomena through All-Knowledge, attained Anuttara-samyak-saṃbodhi, yet there is also nothing attained, no knower, nothing known, and no one who knows. Why? Because all phenomena are ultimately pure.”
Subhūti said:
“World-Honored One! As the Buddha has taught, Anuttara-samyak-saṃbodhi is very difficult to attain. According to my understanding of the meaning of the Buddha’s teaching, this Anuttara-samyak-saṃbodhi is very easy to attain. Why? Because there is no person who attains Anuttara-samyak-saṃbodhi, and there is no dharma that is attained. All dharmas and all characteristics of dharmas are empty: there is no dharma to be attained, and there is no person who attains it, because all dharmas are empty. There is also no dharma that increases and no dharma that decreases. From giving up to all-wisdom, all these dharmas have no dharma to be attained and no person who attains them. Therefore, according to my understanding, Anuttara-samyak-saṃbodhi is easy to attain. Why? Because form and the characteristics of form are empty, and up to all-wisdom, the characteristics of all-wisdom are empty.”
Śāriputra said to Subhūti:
“Venerable One! If all dharmas are empty like space, does that space think: ‘I will attain Anuttara-samyak-saṃbodhi’? If a great Bodhisattva believes and understands that all dharmas are empty like space and that this Anuttara-samyak-saṃbodhi is easy to attain, why are there now countless Bodhisattvas, as many as the sands of the Ganges, who seek Anuttara-samyak-saṃbodhi yet retreat? Therefore, we should know that Anuttara-samyak-saṃbodhi is not easy to attain.”
Subhūti said:
“Venerable Śāriputra! Regarding Anuttara-samyak-saṃbodhi, do form, feeling, perception, formations, and consciousness have anything that can retreat? Up to all-wisdom, is there anything that can retreat?”
“No, there is no retreat.”
“Venerable Śāriputra! Regarding Anuttara-samyak-saṃbodhi, apart from form, feeling, perception, formations, and consciousness, is there any dharma that can retreat? Up to apart from all-wisdom, is there any dharma that can retreat?”
“No, there is no retreat!”
“Venerable Śāriputra! What do you think? Regarding the suchness of form, the suchness of feeling, and up to the suchness apart from all-wisdom, is there anything that can retreat from Anuttara-samyak-saṃbodhi?”
“There is nothing that can retreat!”
“Venerable Śāriputra! Apart from the suchness of form and up to apart from the suchness of all-wisdom, is there any dharma that can retreat from Anuttara-samyak-saṃbodhi?”
“There is no dharma that can retreat.”
“Venerable Śāriputra! Regarding the suchness of Anuttara-samyak-saṃbodhi, is there any retreat? Up to dharma-nature, dharma-abiding, dharma-position, ultimate reality, and inconceivable nature, is there any retreat from Anuttara-samyak-saṃbodhi?”
“There is no retreat.”
“Venerable Śāriputra! Apart from suchness, apart from dharma-nature, dharma-abiding, dharma-position, ultimate reality, and inconceivable nature, is there any dharma that retreats from Anuttara-samyak-saṃbodhi?”
“There is no dharma that retreats.”
“Venerable Śāriputra! If dharmas are ultimately nonexistent, then what dharma could retreat from Anuttara-samyak-saṃbodhi?”
“As Venerable Subhūti has said, within that patience toward the Dharma, there is no Bodhisattva who retreats from Anuttara-samyak-saṃbodhi.”
“If there is no retreat, according to the Buddha’s teaching, those who seek the path have three vehicles: the path of the Arhat, the path of the Pratyekabuddha, and the path of the Buddha. The three are not different. According to what Subhūti has said, there is only one kind of great Bodhisattva seeking the Buddha path.”
At that time, Pūrṇa Maitrāyaṇīputra said to Śāriputra:
“Venerable One, you should ask Subhūti whether there is a single Bodhisattva vehicle.”
Śāriputra asked Subhūti:
“Does the Venerable One mean that there is one Bodhisattva vehicle?”
Subhūti said:
“Venerable Śāriputra! Regarding the suchness of all dharmas, do you wish to have the three vehicles of the Śrāvaka, Pratyekabuddha, and Buddha vehicles?”
“Venerable Subhūti, no!”
“Venerable Śāriputra! Within these three different vehicles, is there a suchness that can be attained?”
“Venerable Subhūti, no!”
“Venerable Śāriputra! Does that suchness have one characteristic, two characteristics, or three characteristics?”
“Venerable Subhūti, no!”
“Venerable Śāriputra! Within that suchness, do you wish to have many Bodhisattvas, or even one Bodhisattva, who can attain it?”
“Venerable Subhūti, no!”
“Venerable Śāriputra! Since among these four things there cannot be found any person of the three vehicles, why then do you think there are those who seek the Śrāvaka vehicle, those who seek the Pratyekabuddha vehicle, and those who seek the Buddha vehicle?
“Venerable Śāriputra, when a great Bodhisattva hears this suchness of all dharmas and does not become frightened, does not become afraid, does not regret, and does not doubt, then this is called a great Bodhisattva who has accomplished Anuttara-samyak-saṃbodhi.”
The Buddha praised Subhūti:
“Well done, well done! Subhūti, the words you have spoken are all due to the power of the Buddha.
“If a great Bodhisattva hears that in the Dharma of suchness there are no different dharmas and yet does not become frightened, afraid, or doubtful, know that this Bodhisattva will accomplish Anuttara-samyak-saṃbodhi.”
Śāriputra said:
“World-Honored One! What Bodhi will be accomplished?”
The Buddha said:
“The Anuttara-samyak-saṃbodhi of the Buddha will be accomplished.”
Subhūti said:
“World-Honored One! If one wishes to accomplish Anuttara-samyak-saṃbodhi, how should a great Bodhisattva practice?”
The Buddha said:
One should give rise to an equal mind toward all sentient beings, and also use an equal mind when speaking with them, without partiality.
Toward all sentient beings, one should give rise to the great loving-kindness mind, and also use the great loving-kindness mind when speaking with them.
Toward all sentient beings, one should have a humble mind, and also use a humble mind when speaking with them.
Toward all sentient beings, one should have a mind that brings peace and comfort, and also use a peaceful and comforting voice when speaking with them.
Toward all sentient beings, one should have an unobstructed mind, and also use an unobstructed mind when speaking with them.
Toward all sentient beings, one should have a mind free from causing harm, and also use a mind free from causing harm when speaking with them.
Toward all sentient beings, one should have a respectful and loving mind, and also use a respectful and loving mind when speaking with them. One should respect and love them as one’s parents, as one’s brothers and sisters, as one’s children and grandchildren, as one’s relatives, and as one’s friends.
This Great Bodhisattva should personally refrain from killing, should also teach others not to kill, praise the Dharma of not killing, and rejoice in praising those who do not kill. Likewise, one should personally refrain from holding wrong views, teach others not to hold wrong views, praise the Dharma of not holding wrong views, and rejoice in praising those who do not hold wrong views.
In order to accomplish Unsurpassed Complete and Perfect Enlightenment, a Great Bodhisattva should practice in this way.
Furthermore, Subhūti, in order to accomplish Unsurpassed Complete and Perfect Enlightenment, a Great Bodhisattva should personally cultivate the First Dhyāna, the Second Dhyāna, the Third Dhyāna, and the Fourth Dhyāna; should personally cultivate the minds of Loving-kindness, Compassion, Joy, and Equanimity; should personally cultivate the concentrations of the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception; should praise the Dharma of the First Dhyāna up to the Dharma of the concentration of the Sphere of Neither Perception nor Non-Perception, and rejoice in praising those who practice the First Dhyāna up to those who practice the concentration of the Sphere of Neither Perception nor Non-Perception.
One should personally perfect the Six Pāramitās of Giving, Precepts, Patience, Diligence, Meditation, and Prajñā, should also teach others to fully cultivate the Six Pāramitās, praise the Six Pāramitās, and rejoice in praising those who fully cultivate the Six Pāramitās.
Subhūti, in order to accomplish Unsurpassed Complete and Perfect Enlightenment, a Great Bodhisattva should personally cultivate inner emptiness up to the Eightfold Noble Path, personally cultivate the samādhis of emptiness, signlessness, and wishlessness, personally cultivate the eight liberations, personally cultivate the nine successive concentrations, and also teach others to cultivate inner emptiness up to the nine successive concentrations, praise the various Dharmas from inner emptiness up to the nine successive concentrations, and rejoice in praising those who cultivate inner emptiness up to the nine successive concentrations.
A Great Bodhisattva should personally perfect the Ten Powers of Wisdom, the Four Fearlessnesses, the Four Unobstructed Knowledges, the Eighteen Unshared Dharmas, Great Loving-kindness, and Great Compassion; should also teach others to perfect the Ten Powers of Wisdom up to Great Loving-kindness and Great Compassion, praise those Dharmas, and rejoice in praising those who possess the Ten Powers of Wisdom up to Great Loving-kindness and Great Compassion.
A Great Bodhisattva should personally contemplate the twelve links of dependent origination in their arising order and reversing order; should also teach others to contemplate the twelve links of dependent origination in their arising order and reversing order, praise that method of contemplation, and rejoice in praising those who practice it.
In order to accomplish Unsurpassed Complete and Perfect Enlightenment, a Great Bodhisattva should practice in this way.
A Great Bodhisattva should personally know suffering, eliminate its causes, realize cessation, and cultivate the Path; should also teach others to know suffering, eliminate its causes, realize cessation, and cultivate the Path; praise the Dharma of knowing, eliminating, realizing, and cultivating; and rejoice in praising those who know suffering, eliminate its causes, realize cessation, and cultivate the Path.
A Great Bodhisattva personally generates the wisdom of realization of the fruit of Stream-entry up to personally generating the wisdom of realization of the fruit of Pratyekabuddhahood, yet does not personally realize the fruit of Stream-entry up to does not personally realize the fruit of Pratyekabuddhahood. They also teach others to realize the fruit of Stream-entry up to teaching others to realize the fruit of Pratyekabuddhahood, praise the Dharma of the fruit of Stream-entry up to praising the Dharma of the Path of Pratyekabuddhahood, and rejoice in praising those who enter and realize the fruit of Stream-entry up to those who enter and realize the Path of Pratyekabuddhahood.
A Great Bodhisattva personally enters the stages of the Bodhisattva path, purifies Buddha lands, and accomplishes the maturation of sentient beings; also teaches others to enter the stages of the Bodhisattva path, purify Buddha lands, and accomplish the maturation of sentient beings; praises the Dharma of entering the stages of the Bodhisattva path, purifying Buddha lands, and accomplishing the maturation of sentient beings; and rejoices in praising those who enter the stages of the Bodhisattva path, purify Buddha lands, and accomplish the maturation of sentient beings.
A Great Bodhisattva personally develops the supernatural powers of a Bodhisattva and personally gives rise to All-knowing Wisdom; also teaches others to develop the supernatural powers of a Bodhisattva and give rise to All-knowing Wisdom; praises the Dharma of developing the supernatural powers of a Bodhisattva and generating All-knowing Wisdom; and rejoices in praising those who develop the supernatural powers of a Bodhisattva and give rise to All-knowing Wisdom.
A Great Bodhisattva should personally eliminate all habitual tendencies of the afflictive bonds, should also teach others to eliminate all habitual tendencies of the afflictive bonds, praise the Dharma of eliminating habitual tendencies, and rejoice in praising those who eliminate all habitual tendencies of the afflictive bonds.
Furthermore, Subhūti, in order to accomplish Unsurpassed Complete and Perfect Enlightenment, a Great Bodhisattva should personally preserve and accomplish the attainment of longevity, should also teach others to preserve and attain longevity, praise the Dharma of preserving and attaining longevity, and rejoice in praising those who preserve and attain longevity.
A Great Bodhisattva accomplishes the Dharma of abiding, also teaches others to accomplish the Dharma of abiding, praises the Dharma of accomplishing the Dharma of abiding, and rejoices in praising those who accomplish the Dharma of abiding.
Subhūti, in order to accomplish Unsurpassed Complete and Perfect Enlightenment, a Great Bodhisattva should practice in this way. One should also learn the skillful means and power of Prajñāpāramitā in this way.
When learning in this way, when practicing in this way, this Bodhisattva will attain unobstructed form, will attain unobstructed feeling, perception, formations, and consciousness, and will even attain unobstructed abiding in Dharma. Why? Because this Great Bodhisattva has never before grasped form, has never grasped feeling, perception, formations, and consciousness, and has never grasped even All-knowing Wisdom.
Why? Because form that is not grasped by anyone is not form; likewise, All-knowing Wisdom that is not grasped by anyone is not All-knowing Wisdom.
When this Bodhisattva practice was spoken of, two thousand Bodhisattvas attained the Patience of Non-arising of Dharmas.
Chapter 55: NON-RETROGRESSION
At that time, Subhūti addressed the Buddha, saying:
O World-Honored One! By what practices, categories, and characteristics can one know that someone is an irreversible Great Bodhisattva? The Buddha taught:
“Subhūti, if a Great Bodhisattva knows ordinary beings, the Śrāvakas, the Pratyekabuddhas, and the Buddhas. In the Thusness of those beings there is neither two nor different; there is also no thought and no discrimination. Entering into that Thusness, upon hearing this matter, he directly penetrates it without doubt. Why? Because within that Thusness there is no single characteristic and no dual characteristic.
This Great Bodhisattva does not speak useless words, but speaks only words that are beneficial, and does not look at the good or bad qualities of others.
Subhūti, through such practices, categories, and characteristics, one knows that this is an irreversible Great Bodhisattva.
O World-Honored One! By what other practices, categories, and characteristics can one know that someone is an irreversible Great Bodhisattva?
Subhūti, if a Great Bodhisattva can see that all dharmas have no practice, no category, and no characteristic, you should know that this is an irreversible Great Bodhisattva.
O World-Honored One! If all dharmas have no practice, no category, and no characteristic, then what dharmas does the Bodhisattva transform that he is called an irreversible Great Bodhisattva?
Subhūti, if a Great Bodhisattva transforms the realm of form up to transforming feeling, perception, formations, and consciousness; transforms the perfection of giving up to the perfection of wisdom; transforms inner emptiness up to the emptiness of the absence of both dharma and non-dharma; transforms the four foundations of mindfulness up to the eighteen unique qualities of a Buddha; transforms the Śrāvaka and Pratyekabuddha vehicles; transforms the unsurpassed Right and Equal Enlightenment—then this is called an irreversible Great Bodhisattva.
Why? Because the nature of form is emptiness, and up to the nature of unsurpassed Right and Equal Enlightenment is emptiness. Where then could this Bodhisattva abide?
Furthermore, Subhūti, a Great Bodhisattva does not judge according to the appearance or speech of outsiders, Śramaṇas, or Brāhmaṇas. The Bodhisattva never thinks: ‘These outsiders, Śramaṇas, or Brāhmaṇas truly know, truly see, or speak right views.’
The Bodhisattva has no doubtful mind, does not cling to attachment to precepts, does not fall into wrong views, does not seek worldly good deeds as a means of purification, and does not bow to or make offerings to heavenly beings.
Through these practices, categories, and characteristics, one knows that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, a Great Bodhisattva is not born into a lowly family, does not even take birth in the eight difficult places, and is never born as a female. Through these practices, categories, and characteristics, one knows that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, a Great Bodhisattva always practices the ten wholesome actions: he himself does not kill, up to not holding wrong views; he also teaches others not to kill, up to not hold wrong views; and he rejoices in praising those who do not kill, up to those who do not hold wrong views. Even in dreams, this Bodhisattva does not commit the ten unwholesome actions. Through these practices, categories, and characteristics, one knows that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, for the benefit of sentient beings, a Great Bodhisattva practices the perfection of giving up to the perfection of Prajñā, and this is called an irreversible Great Bodhisattva.
Furthermore, Subhūti, all twelve divisions of the Buddhist scriptures, from Sūtras to treatises, are received, upheld, recited, explained, and remembered by the Great Bodhisattva. When giving the gift of Dharma, the Great Bodhisattva thinks: ‘Through this gift of Dharma, the wishes of all sentient beings will be fulfilled,’ and dedicates the merit of this gift of Dharma to all sentient beings, directing it toward unsurpassed Right and Equal Enlightenment. This is called an irreversible Great Bodhisattva.
Furthermore, Subhūti, regarding the profound Dharma, a Great Bodhisattva has no doubt. Why? Because this irreversible Great Bodhisattva does not see any dharma that can give rise to doubt. From form up to all-knowing wisdom, he does not see any dharma that can give rise to doubt. Through these practices, categories, and characteristics, one knows that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, the three karmas of body, speech, and mind of a Great Bodhisattva are all gentle and harmonious. Through the virtue of loving-kindness, body, speech, and mind are perfected. Therefore, one knows that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, a Great Bodhisattva does not associate with the five hindrances: sensual desire, anger, sloth and torpor, restlessness and remorse, and doubt. Through these practices, categories, and characteristics, one knows that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, toward all places and situations, a Great Bodhisattva has no attachment. Therefore, one knows that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, when entering and leaving, walking, sitting, lying down, going, standing, lifting the feet, and placing the feet down, a Great Bodhisattva is always composed, constantly maintains right mindfulness, and looks carefully at the ground while walking with single-minded attention. Through these practices, categories, and characteristics, one knows that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, the robes, blankets, and bedding used by a Great Bodhisattva are not disliked or considered impure by anyone. This Bodhisattva enjoys cleanliness and suffers little illness. Therefore, one knows that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, the human body usually has eighty thousand kinds of insects that invade, bite, and consume it. The body of an irreversible Great Bodhisattva does not have such insects. This is because the merit of this Bodhisattva surpasses the worldly realm. As this transcendental merit increases and becomes more abundant, the Bodhisattva obtains a purified body. Through these practices, categories, and characteristics, one knows that this is an irreversible Great Bodhisattva.”
Subhūti asked:
“O World-Honored One! How does a Great Bodhisattva obtain a purified body and a purified mind?”
The Buddha taught:
“Subhūti, according to the increase of the wholesome roots already attained, when one eliminates the distorted mind and the falsely deluded mind, this is called a purified body and purified mind. Through this purified body and purified mind, the Great Bodhisattva surpasses the Śrāvakas and Pratyekabuddhas and advances to the position of a Bodhisattva. This is called an irreversible Great Bodhisattva.
Furthermore, Subhūti, a Great Bodhisattva does not crave benefits or offerings. Even while practicing the twelve ascetic practices, he does not esteem the ascetic practices themselves. Therefore, one knows that this is an irreversible Great Bodhisattva.”
Furthermore, Subhūti! The great Bodhisattva constantly does not give rise to the mind of stinginess, the mind of jealousy, or the mind of ignorance; constantly does not give rise to the mind of violating precepts, the mind of anger and agitation, the mind of laziness, or the mind of distraction. By these practices, characteristics, and appearances, one knows that this is a great Bodhisattva who is irreversible.
Furthermore, Subhūti! The great Bodhisattva’s mind remains settled and unmoving, deeply enters wisdom, and with single-mindedness listens to and receives the Dharma according to what is heard. All worldly matters are in accordance with Prajñāpāramitā. The Bodhisattva does not see any activity that does not enter into the nature of Dharma, and sees that all things are in accordance with Prajñāpāramitā. This is the characteristic of an irreversible great Bodhisattva who is irreversible.
Furthermore, Subhūti! Before the great Bodhisattva, if an evil demon transforms itself into the eight great hells, in which there are hundreds of thousands of millions of Bodhisattvas undergoing the suffering of burning and boiling, the evil demon says to this great Bodhisattva:
“All those people in these hells are all great Bodhisattvas who are irreversible and have received the Buddha’s prediction, yet they have fallen into this place. If you have received the Buddha’s prediction of irreversibility, you too will fall into this great hell. It would be better for you to abandon the Bodhisattva mind; then you will not fall into hell, but will instead be reborn in the heavenly realms.”
Even upon seeing such things and hearing such words, this Bodhisattva still does not move his mind, does not doubt, and does not fear, but thinks to himself: “Such a thing could never happen.” Through these practices, characteristics, and appearances, one knows that this is an irreversible great Bodhisattva.
Subhūti! The evil demon again transforms itself into a monk wearing robes and comes to tell the Bodhisattva:
“Previously, you heard that you must cultivate the six pāramitās, and you were told to purify your practice in order to attain Anuttara-samyak-saṃbodhi. You should quickly abandon this. From the time you first generated the mind of enlightenment until now, whatever roots of goodness you have dedicated toward Anuttara-samyak-saṃbodhi, you should also quickly abandon them. If you are willing to abandon them, I will teach you the true Buddha Dharma. What you previously heard and studied was not the Buddha Dharma, nor was it taught by the Buddha. It was merely literature gathered and composed by people. What I say is the true Buddha Dharma.”
If a Bodhisattva, after hearing such words, gives rise to fear and doubt, one should know that this person has not yet received the Buddha’s prediction and has not entered the nature of non-retrogression. If it is an irreversible great Bodhisattva, then even upon hearing such words, the mind does not waver, does not fear, and does not doubt; always follows and relies upon the Dharma of non-action and non-arising, and does not believe or act according to the words of others. When practicing the six pāramitās, he does not follow the words of others; even when practicing toward Anuttara-samyak-saṃbodhi, he does not listen to and follow the words of others. He directly sees the true reality of all dharmas. It is like an Arhat whose outflows are exhausted: an evil demon cannot move him.
Subhūti! For an irreversible great Bodhisattva, those who seek the Śrāvaka vehicle or the Pratyekabuddha vehicle cannot destroy him and cannot subdue the mind of this Bodhisattva.
Subhūti! This great Bodhisattva is firmly established in the position of irreversibility and does not listen to the words of others. Even if they are words taught by the Buddha, he does not immediately believe them; how much less would he believe and follow the words of those seeking the Śrāvaka vehicle, those seeking the Pratyekabuddha vehicle, evil demons, outsiders, or Brahmins? Such a thing is impossible.
Why? Because this great Bodhisattva does not see any dharma to believe in or follow: he does not see form, or feeling, perception, formations, or consciousness; or the suchness of form, up to the suchness of consciousness; he does not see even Anuttara-samyak-saṃbodhi, or the suchness of Anuttara-samyak-saṃbodhi. Through these practices, characteristics, and appearances, one knows that this is an irreversible great Bodhisattva.
Furthermore, Subhūti! The evil demon transforms itself into a monk and comes to tell the Bodhisattva: “The practices you cultivate are the dharma of birth and death; they are not the path of omniscience. In this very life, you should realize the exhaustion of suffering.” At that time, the evil demon uses worldly practices to speak a Dharma that resembles the path. This so-called self-practice path is actually bondage within the three realms, such as contemplating the appearance of white bones, or speaking about the First Dhyāna up to the Neither-perception-nor-non-perception Realm. Practice this path, this conduct, and you will attain the fruit of Stream-entry, up to attaining the fruit of Arhatship. If you practice this path, then in this very life you will completely end the suffering of birth and death. Why would you continue to endure the sufferings and afflictions of birth and death? You do not need to receive this present body of the four great elements, much less receive a body in a future life.”
Subhūti! If this great Bodhisattva hears such words and his mind does not become fearful or doubtful, he thinks: “This monk has benefited me greatly; he has spoken the self-practice path Dharma for my sake. Practicing this self-practice Dharma cannot even attain the fruit of Stream-entry, so how could it attain the fruit of Anuttara-samyak-saṃbodhi?” This great Bodhisattva becomes even more joyful and thinks:
“This monk has benefited me greatly; he has spoken the Dharma that obstructs the path for my sake. I know that this is the Dharma that obstructs the path, obstructing the study of the three vehicles.”
At that time, the evil demon, knowing that the Bodhisattva was joyful, said:
You wish to see the assembly of great Bodhisattvas making offerings to as many Buddhas as there are grains of sand in the Ganges River, practicing the six pāramitās in the presence of as many Buddhas as there are grains of sand in the Ganges River, and serving as many Buddhas as there are grains of sand in the Ganges River, asking them about the path of the Bodhisattva: How does one abide in the Bodhisattva vehicle? How does one practice the six pāramitās, the four foundations of mindfulness, and up to great loving-kindness and great compassion? The great Bodhisattvas abide, practice, and cultivate according exactly to the teachings of the Buddhas. Even great Bodhisattvas who cultivate and learn in this way still cannot attain Anuttara-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), cannot attain Omniscient Wisdom; how much less will you be able to attain Anuttara-samyak-saṃbodhi?
Subhūti, if this great Bodhisattva, upon hearing such words, does not become frightened or surprised, but instead becomes even more joyful and thinks to himself: “This monk has benefited me greatly, for he has spoken to me a Dharma that obstructs the path.”
At that time, Māra, knowing that this Bodhisattva’s mind was not frightened or doubtful, immediately transformed into many monks and said to this Bodhisattva:
“These beings are all Bodhisattvas who have generated the aspiration for Buddhahood, and they are now all abiding in the irreversible stage. Even these beings cannot attain Anuttara-samyak-saṃbodhi; how much more can you attain it?”
Upon hearing and seeing this matter, this great Bodhisattva immediately thought: “This is Māra speaking a Dharma resembling the true path. A great Bodhisattva practicing Prajñāpāramitā should not retreat from the mind of Anuttara-samyak-saṃbodhi, nor should he fall into the path of the Śrāvakas or the path of the Pratyekabuddhas.” He further thought: “To practice the Dāna pāramitā up to Omniscient Wisdom and yet not attain Anuttara-samyak-saṃbodhi—such a thing can never occur.”
Subhūti, by these practices, characteristics, and appearances described above, one can know that this is a great Bodhisattva who has reached the irreversible stage.
Furthermore, Subhūti, the great Bodhisattva thinks: “If a Bodhisattva follows the Buddha’s teachings, never becoming separated from Prajñāpāramitā up to Omniscient Wisdom, this Bodhisattva will never retreat from Anuttara-samyak-saṃbodhi. Even if a Bodhisattva knows the deeds of Māra, he will not lose Anuttara-samyak-saṃbodhi.”
By these practices, characteristics, and appearances, one can know the signs of an irreversible great Bodhisattva.
Subhūti said: “World-Honored One, what Dharma transformation is called non-retrogression?”
The Buddha said:
“Transforming the characteristics of form, transforming the characteristics of feeling, perception, formations, and consciousness, up to transforming the characteristics of Buddhahood—therefore this is called the characteristic of an irreversible great Bodhisattva.
Why is this so? Because this great Bodhisattva uses the self-characteristic of Dharma, which cannot enter the Bodhisattva stages, and attains the Dharma of non-arising patience.
What is called the Dharma of non-arising patience? Because within this there is not even the slightest Dharma that truly exists; because it does not truly exist, it is not created; because it is not created, it does not arise. This is called the Dharma of non-arising patience.
Because of these practices, characteristics, and appearances, one is called an irreversible great Bodhisattva.”