THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 326
Chapter 49: NON-RETROGRESSION (2)
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, then he accomplishes thoroughly refined bodily, verbal, and mental actions that are always beloved; toward all sentient beings, his mind does not become attached.
Subhūti, if one possesses such practices, forms, and characteristics, one should know that this is a Great Bodhisattva who does not regress.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, then he constantly accomplishes the Dharma of Loving-kindness, Compassion, Joy, Equanimity, and so forth, and generates bodily, verbal, and mental actions that correspond with them.
Subhūti, if one possesses such practices, forms, and characteristics, one should know that this is a Great Bodhisattva who does not regress.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, then he definitely does not dwell together with the five hindrances: sensual desire, anger, sloth and torpor, restlessness and regret, and doubt.
Subhūti, if one possesses such practices, forms, and characteristics, one should know that this is a Great Bodhisattva who does not regress.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, then all latent afflictions are obstructed and removed; all bonds formed by subsidiary afflictions can forever no longer arise.
Subhūti, if one possesses such practices, forms, and characteristics, one should know that this is a Great Bodhisattva who does not regress.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, then when entering, leaving, moving about, and returning, his mind is not confused, and he always abides in right mindfulness and right awareness; his dignified deportment while walking, standing, sitting, or lying down, his raising and lowering of his steps, are likewise so. Wherever he goes, he looks downward at the ground, calmly maintaining mindfulness, walking straight along the path; his movements and speech are never hurried or coarse.
Subhūti, if one possesses such practices, forms, and characteristics, one should know that this is a Great Bodhisattva who does not regress.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, then articles such as bedding and clothing are always fragrant and clean, without foul odors; there is no sweat, dirt, or grime, nor are there insects such as lice and so forth. His mind delights in purity and nobility, and his body has no illnesses.
Subhūti, if one possesses such practices, forms, and characteristics, one should know that this is a Great Bodhisattva who does not regress.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, then body and mind are pure, unlike the bodies of ordinary people that are constantly harmed by swarms of insects. Why? Because these Bodhisattvas’ roots of virtue increase and grow, surpassing the worldly realm; having received bodies that are internally and externally pure, they do not have insects that harm their bodies. Such roots of virtue gradually increase and grow, and in this way the body and mind become increasingly pure. Due to this cause and condition, these Bodhisattvas’ body and mind become firm and indestructible, like vajra, and cannot be invaded, afflicted, or harmed by adverse conditions.
Subhūti, if one possesses such practices, forms, and characteristics, one should know that this is a Great Bodhisattva who does not regress.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, why are the body and mind of that Great Bodhisattva purified in such a way?”
The Buddha said:
“Subhūti, because that Great Bodhisattva’s roots of virtue increase and grow in this way, and through the wondrous power of those roots of virtue, the qualities of deceitfulness and crookedness within body and mind are eliminated, until throughout the entirety of future lives they ultimately can never arise again. Therefore, the body and mind become pure.
Furthermore, Subhūti, that Great Bodhisattva’s roots of virtue gradually increase and grow in this way, and because bodily, verbal, and mental karma are purified through the wondrous power of those roots of virtue, they are far removed from all kinds of defilements and perversities. Therefore, body and mind become pure. Because body and mind are pure, he surpasses the stages of the Śrāvakas and Pratyekabuddhas and abides in the firm, unmoving stage of the Bodhisattva.
Subhūti, if one possesses such practices, forms, and characteristics, one should know that this is a Great Bodhisattva who does not regress.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, then he does not value gains and offerings, nor does he care about receiving praise. Regarding food, drink, clothing, bedding, seating implements, dwellings, houses, and possessions, he is not attached. Although he practices the twelve ascetic virtues of Dhūta, he is completely without any reliance or pride in them.
Subhūti, if one possesses such practices, forms, and characteristics, one should know that this is a Great Bodhisattva who does not regress.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, then he constantly cultivates the Perfection of Giving, and the mind of greed and stinginess ultimately never arises; he constantly cultivates the Perfection of Pure Discipline, and the mind of violating precepts ultimately never arises; he constantly cultivates the Perfection of Patience, and the mind of anger ultimately never arises; he constantly cultivates the Perfection of Diligence, and the mind of laziness ultimately never arises; he constantly cultivates the Perfection of Meditation, and the mind of distraction ultimately never arises; he constantly cultivates the Perfection of Prajñā, and the mind of ignorance ultimately never arises. Therefore, thoughts of jealousy, deceitful flattery, arrogance, indulgence, concealment, and harm also forever never arise.
Subhūti, if one possesses such practices, forms, and characteristics, one should know that this is a Great Bodhisattva who does not regress.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, then his wisdom is always firm, capable of deeply entering and comprehending the true Dharma, respectfully believing and accepting it. According to whatever worldly and supramundane teachings he has heard, he is able through skillful means to enter the profound meaning of Prajñāpāramitā. All activities performed in the world also, through Prajñāpāramitā, enter the nature of Dharma; he does not see any single matter that lies outside the nature of Dharma. If there is any Dharma that does not correspond with the nature of Dharma, he is also able through skillful means to enter into the profound principle of Prajñāpāramitā. Therefore, he does not see any Dharma outside the nature of Dharma.
Subhūti, if one possesses such practices, forms, and characteristics, one should know that this is a Great Bodhisattva who does not regress.
Furthermore, Subhūti, if a Great Bodhisattva is at the stage of non-retrogression, even if an evil demon appears directly before him, transforming into the eight great hells, transforming into many Bodhisattvas, many thousands of Bodhisattvas, many hundreds of thousands of Bodhisattvas, many millions of Bodhisattvas, many hundreds of millions of Bodhisattvas, many thousands of millions of Bodhisattvas, many hundreds of thousands of millions of Bodhisattvas, and many hundreds of thousands of millions of trillions of Bodhisattvas, all of whom are completely burned through by fierce flames, each suffering extreme and unbearable pain and torment; after creating such an appearance, the evil demon says to the non-retrogressive Bodhisattvas:
‘These Great Bodhisattvas have all received the prediction of non-retrogression from the Tathāgata, Arhat, Perfectly Enlightened One, and therefore they are born into such great hells, constantly undergoing such intense suffering. You are Bodhisattvas who have also received the prediction of non-retrogression from the Tathāgata, Arhat, Perfectly Enlightened One; you too will fall into these great hells and endure extreme suffering there. You have not received the prediction of attaining unsurpassed complete enlightenment without regression. Therefore, you should quickly abandon the mind of Great Bodhi. Only then can you escape the suffering of the great hells and be born among the gods or humans, enjoying wealth and happiness.’
Subhūti, at that time, when the non-retrogressive Great Bodhisattvas see and hear such things, their minds remain unmoved; they neither fear nor doubt. They only think:
‘A Great Bodhisattva who has received the prediction of non-retrogression falling into the evil destinies of hell beings, animals, hungry ghosts, or asuras is something that can never happen. Why? Because the stage of a non-retrogressive Bodhisattva definitely has no unwholesome karma, nor any wholesome karma that must bring about suffering as its result. The Tathāgata certainly does not speak false words. Everything taught by the Buddha is for the benefit and happiness of all sentient beings and arises from the mind of great loving-kindness and compassion. Those things seen and heard must have been created and spoken by evil demons.’
Subhūti, possessing such practices, forms, and characteristics, one should know that this is a Great Bodhisattva who does not regress.
Furthermore, Subhūti, a Great Bodhisattva at the stage of non-retrogression, if an evil demon disguised as a Śramaṇa comes to him and says:
‘Previously you heard the teachings that you should cultivate the Perfection of Giving until it is completely perfected; cultivate the Perfections of Pure Discipline, Patience, Diligence, Meditation, and Prajñā until they are completely perfected; then you will attain unsurpassed complete enlightenment. What you heard before is all false teaching, and you should quickly abandon it. Furthermore, previously you heard the teachings that you should, regarding the roots of virtue from the merits of all Tathāgatas, Arhats, Perfectly Enlightened Ones and their disciples of the past, future, and present, from the time they first aroused the mind of enlightenment until they abided in the Dharma, generate rejoicing and dedicate all of them together with sentient beings toward unsurpassed complete enlightenment. What you heard before is also false teaching and should quickly be abandoned. If you abandon the false teachings you have heard, I will teach you the true Buddha Dharma of the Buddha. Those written verses are false and fabricated. What I say is the true words of the Buddha.’
Subhūti, if a Great Bodhisattva hears such words and his mind immediately becomes shaken with fear and doubt, then one should know that he has not yet received the prediction of non-retrogression from the Buddhas. He has not yet become certain regarding unsurpassed complete enlightenment.
Subhūti, however, if a Great Bodhisattva hears such words and his mind remains unmoved, without fear or doubt, only abiding according to the Dharma nature of non-creation, non-characteristic, and non-arising, then, Subhūti, when this Great Bodhisattva does anything, he does not believe the words of others, nor does he practice the Perfection of Giving according to the instructions of others; he does not practice the Perfections of Pure Discipline, Patience, Diligence, Meditation, and Prajñā according to the instructions of others; he does not abide in the emptiness of the internal according to the instructions of others, nor the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the ultimate emptiness, the emptiness without boundary, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness that cannot be grasped, the emptiness of no nature, the emptiness of self-nature, the emptiness of the self-nature of emptiness; he does not abide in suchness according to the instructions of others; he does not abide in the Dharma realm, Dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, or the inconceivable realm according to the instructions of others.
He does not cultivate the four foundations of mindfulness according to the instructions of others; he does not cultivate the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, or the eightfold noble path according to the instructions of others; he does not abide in the noble truth of suffering, the noble truth of origination, cessation, or the path according to the instructions of others; he does not cultivate the four meditations, the four immeasurables, or the four formless absorptions according to the instructions of others; he does not cultivate the eight liberations, eight bases of mastery, nine successive concentrations, or ten universal spheres according to the instructions of others; he does not cultivate the liberation door of emptiness, nor the liberation doors of signlessness and wishlessness according to the instructions of others.
He does not cultivate the first stage of Joy, the stage of Stainlessness, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Conquer, the stage of Manifestation, the stage of Far-Reaching, the stage of Immovability, the stage of Excellent Wisdom, or the stage of Dharma Cloud according to the instructions of others.
He does not cultivate the five kinds of eyes according to the instructions of others; he does not cultivate the six supernatural powers according to the instructions of others; he does not cultivate the samādhi Dharma doors according to the instructions of others; he does not cultivate the dhāraṇī Dharma doors according to the instructions of others; he does not cultivate the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha according to the instructions of others.
He does not cultivate the observation of the twelve links of dependent origination in forward and reverse order according to the instructions of others; he does not know suffering, abandon origination, realize cessation, and cultivate the path according to the instructions of others; he does not generate the realization wisdom of the Stream-enterer according to the instructions of others; he does not generate the realization wisdom of the Once-returner, Non-returner, or Arhat according to the instructions of others; he does not generate the realization wisdom of the Pratyekabuddha according to the instructions of others; he does not enter the wisdom of the Bodhisattva’s right nature free from arising according to the instructions of others.
He does not purify Buddha lands according to the instructions of others; he does not bring about the complete accomplishment of sentient beings according to the instructions of others; he does not generate the Bodhisattva’s miraculous powers according to the instructions of others; he does not cultivate all-knowing wisdom according to the instructions of others; he does not cultivate path-characteristic wisdom or all-characteristic wisdom according to the instructions of others; he does not eliminate all continuous habits of afflictions according to the instructions of others; he does not cultivate the Dharma of non-forgetfulness according to the instructions of others; he does not cultivate the nature of constant equanimity according to the instructions of others; he does not receive and maintain a perfected lifespan according to the instructions of others; he does not turn the Dharma wheel according to the instructions of others; he does not protect the true Dharma according to the instructions of others; he does not proceed toward unsurpassed complete enlightenment according to the instructions of others.
Subhūti, just as an Arhat who has exhausted all outflows, when doing anything, does not rely on the words of others but realizes the nature of Dharma, without doubt or confusion, and all evil demons cannot shake him; likewise, a non-retrogressive Great Bodhisattva cannot be destroyed or disturbed by all Śrāvakas, Pratyekabuddhas, outsiders, evil demons, and others, causing him to develop a mind of regression from unsurpassed complete enlightenment.
Subhūti, that Great Bodhisattva has certainly already abided in the stage of non-retrogression. Whatever he does, he personally reflects and thinks, and does not act because of believing others. Even if a Tathāgata, Arhat, Perfectly Enlightened One teaches and instructs him, he still does not believe and act merely because of that; how much less would he believe and act according to the words of Śrāvakas, Pratyekabuddhas, outsiders, evil demons, and others? For this Bodhisattva to act solely based on believing others is absolutely impossible. Why?
Subhūti, because this Great Bodhisattva does not see any Dharma that can be believed in and followed. Why?
Subhūti, because this Great Bodhisattva does not see form, feeling, perception, formations, or consciousness as something that can be believed in and followed; he also does not see the suchness of form, nor the suchness of feeling, perception, formations, or consciousness as something that can be believed in and followed.
Subhūti, because this Great Bodhisattva does not see the eye faculty, nor the ear, nose, tongue, body, or mind faculties as something that can be believed in and followed; he also does not see the suchness of the eye faculty, nor the suchness of the ear, nose, tongue, body, or mind faculties as something that can be believed in and followed.
Subhūti, because this Great Bodhisattva does not see forms, sounds, smells, tastes, tactile objects, or mental objects as something that can be believed in and followed; he also does not see the suchness of forms, nor the suchness of sounds, smells, tastes, tactile objects, or mental objects as something that can be believed in and followed.
O Subhuti, because that Great Bodhisattva does not see the eye realm, nor the ear, nose, tongue, body, and mind realms as something that can be relied upon and followed; likewise, he does not see the suchness of the eye realm, nor the suchness of the ear, nose, tongue, body, and mind realms as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the form realm, nor the sound, smell, taste, touch, and dharma realms as something that can be relied upon and followed; likewise, he does not see the suchness of the form realm, nor the suchness of the sound, smell, taste, touch, and dharma realms as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the eye-consciousness realm, nor the ear-, nose-, tongue-, body-, and mind-consciousness realms as something that can be relied upon and followed; likewise, he does not see the suchness of the eye-consciousness realm, nor the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness realms as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see eye-contact, nor ear-, nose-, tongue-, body-, and mind-contact as something that can be relied upon and followed; likewise, he does not see the suchness of eye-contact, nor the suchness of ear-, nose-, tongue-, body-, and mind-contact as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the feelings arising dependent upon eye-contact, nor the feelings arising dependent upon ear-, nose-, tongue-, body-, and mind-contact as something that can be relied upon and followed; likewise, he does not see the suchness of the feelings arising dependent upon eye-contact, nor the suchness of the feelings arising dependent upon ear-, nose-, tongue-, body-, and mind-contact as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the earth element, nor the water, fire, wind, space, and consciousness elements as something that can be relied upon and followed; likewise, he does not see the suchness of the earth element, nor the suchness of the water, fire, wind, space, and consciousness elements as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see ignorance, nor formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress as something that can be relied upon and followed; likewise, he does not see the suchness of ignorance, nor the suchness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the perfection of generosity, nor the perfection of pure morality, patience, diligence, meditative concentration, and wisdom as something that can be relied upon and followed; likewise, he does not see the suchness of the perfection of generosity, nor the suchness of the perfection of pure morality, patience, diligence, meditative concentration, and wisdom as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness of the boundless, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness that cannot be grasped, the emptiness of no essence, the emptiness of self-nature, and the emptiness of the self-nature of emptiness as something that can be relied upon and followed; likewise, he does not see the suchness of the emptiness of internal phenomena, nor the suchness of the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness of the boundless, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness that cannot be grasped, the emptiness of no essence, the emptiness of self-nature, and the emptiness of the self-nature of emptiness as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see suchness, does not see the Dharma Realm, Dharma Nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the nature of definite Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm as something that can be relied upon and followed; likewise, he does not see the suchness of suchness, nor the suchness of the Dharma Realm, Dharma Nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the nature of definite Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the four foundations of mindfulness, nor the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path as something that can be relied upon and followed; likewise, he does not see the suchness of the four foundations of mindfulness, nor the suchness of the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the noble truth of suffering, nor the noble truths of origination, cessation, and path as something that can be relied upon and followed; likewise, he does not see the suchness of the noble truth of suffering, nor the suchness of the noble truths of origination, cessation, and path as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the four meditative absorptions, nor the four immeasurables and the four formless concentrations as something that can be relied upon and followed; likewise, he does not see the suchness of the four meditative absorptions, nor the suchness of the four immeasurables and the four formless concentrations as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the eight liberations, nor the eight spheres of mastery, the nine successive concentrations, and the ten universal bases as something that can be relied upon and followed; likewise, he does not see the suchness of the eight liberations, nor the suchness of the eight spheres of mastery, the nine successive concentrations, and the ten universal bases as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the liberation method of emptiness, nor the liberation methods of signlessness and wishlessness as something that can be relied upon and followed; likewise, he does not see the suchness of the liberation method of emptiness, nor the suchness of the liberation methods of signlessness and wishlessness as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the five kinds of eyes, nor the six supernatural powers as something that can be relied upon and followed; likewise, he does not see the suchness of the five kinds of eyes, nor the suchness of the six supernatural powers as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the samadhi dharma-gate, nor the dharani dharma-gate as something that can be relied upon and followed; likewise, he does not see the suchness of the samadhi dharma-gate, nor the suchness of the dharani dharma-gate as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the ten powers of the Buddha, nor the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha as something that can be relied upon and followed; likewise, he does not see the suchness of the ten powers of the Buddha, nor the suchness of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the fruit of Stream-entry, nor the fruit of Once-returning, Non-returning, and Arhatship as something that can be relied upon and followed; likewise, he does not see the suchness of the fruit of Stream-entry, nor the suchness of the fruit of Once-returning, Non-returning, and Arhatship as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the fruit of Pratyekabuddhahood as something that can be relied upon and followed; likewise, he does not see the suchness of the fruit of Pratyekabuddhahood as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see omniscient wisdom, nor path-knowing wisdom and all-aspects-knowing wisdom as something that can be relied upon and followed; likewise, he does not see the suchness of omniscient wisdom, nor the suchness of path-knowing wisdom and all-aspects-knowing wisdom as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the state of ordinary beings, nor the states of the Śrāvaka, Pratyekabuddha, Bodhisattva, and Tathāgata as something that can be relied upon and followed; likewise, he does not see the suchness of the state of ordinary beings, nor the suchness of the states of the Śrāvaka, Pratyekabuddha, Bodhisattva, and Tathāgata as something that can be relied upon and followed.
O Subhuti, because that Great Bodhisattva does not see the unsurpassed perfect enlightenment of all Buddhas as something that can be relied upon and followed; likewise, he does not see the suchness within the unsurpassed perfect enlightenment of all Buddhas as something that can be relied upon and followed.
O Subhuti, if one accomplishes such practices, forms, and characteristics as these, one should know that this is a non-retrogressing Great Bodhisattva.
Again, Subhuti, if a Great Bodhisattva is at the irreversible stage, suppose an evil demon, disguised as a Bhikshu, comes to that Bodhisattva and says as follows: “The Dharma you are cultivating is a Dharma of birth and death; it is not through this Dharma that one can attain Omniscience. Now you should cultivate the path that completely cuts off suffering; quickly eliminate all suffering and realize Nirvana. At that time, the evil demon then explains to the Bodhisattva a similar path of Dharma that only causes one to fall into the paths of birth and death, namely contemplation of bones, or contemplation of bluish discoloration, or contemplation of pus breaking open, or contemplation of swelling and bloating, or contemplation of being devoured and perforated by worms and insects, or contemplation of turning red, or Loving-kindness, or Compassion, or Joy, or Equanimity, or the First Dhyana, or up to the Fourth Dhyana, or the Infinite Space Sphere, or up to the Neither Perception nor Non-perception Sphere. Then he tells the Bodhisattva: ‘This is the true path, the correct practice. If you cultivate this path and this practice, you will attain the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, or the state of a Pratyekabuddha. Through this path and this practice, you will quickly cut off completely all birth, aging, sickness, and death. Why endure the suffering of birth and death for such a long time? Even the present suffering body should be loathed and abandoned, much less should one seek to accept a suffering body in the future! You should carefully reflect and abandon your former faith.’
Then, Subhuti, when that Great Bodhisattva hears such words, his mind remains unmoved; he is neither afraid nor doubtful. He only thinks: ‘Now this Bhikshu has brought me no small benefit. He can, for my sake, explain a similar path of Dharma, allowing me to know that this path cannot lead to the attainment of the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, or the state of a Pratyekabuddha, much less can it lead to the attainment of the supreme Enlightenment of all Buddhas.’
After thinking this way, that Great Bodhisattva gives rise to profound joy and thinks further: ‘Now this Bhikshu is greatly beneficial to me, for my sake he skillfully explains obstructive Dharma, causing me to clearly understand obstructive Dharma, and thus, regarding the paths of the three vehicles, I can freely cultivate and learn.’
Subhuti, at that time the evil demon, knowing that the Bodhisattva’s mind is greatly joyful, again says: ‘Good son, do you wish to see those Great Bodhisattvas who, having passed through vast periods of time, diligently cultivated practices that brought no benefit? These are the assemblies of Great Bodhisattvas who, throughout as many great kalpas as there are grains of sand in the Ganges River, used immeasurable fine garments, food and drink, bedding and medicines, wealth, incense, flowers, and so forth—all of the highest excellence—to respectfully make offerings, honor, and praise as many Buddhas, World-Honored Ones, as there are grains of sand in the Ganges River.
Furthermore, in the presence of as many Buddhas as there are grains of sand in the Ganges River, they cultivated the Perfection of Giving, cultivated Pure Morality, Patience, Diligence, Meditation, and the Perfection of Prajna; they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, studied abiding in inner emptiness, studied abiding in outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, supreme-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, dispersed emptiness, immutable emptiness, original-nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, unattainable emptiness, emptiness of non-nature, emptiness of self-nature, emptiness of the self-nature of emptiness;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, studied abiding in Suchness, studied abiding in the Dharma Realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, studied abiding in the Noble Truth of suffering, studied abiding in the Noble Truths of origination, cessation, and path;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated the four Dhyana absorptions, the four Immeasurables, and the four Formless Concentrations;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated the eight Liberations, the eight Masteries, the nine successive concentrations, and the ten All-pervasive Realms;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated the liberation door of Emptiness, the liberation door of Signlessness, and the liberation door of Wishlessness;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated the Stage of Joy, the Stage Free from Defilement, the Stage of Radiance, the Stage of Flaming Wisdom, the Stage of Difficult Victory, the Stage of Presence, the Stage of Far-reaching Practice, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of Dharma Cloud;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated the five kinds of eyes and cultivated the six supernatural powers;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated the Samadhi Dharma doors and cultivated the Dharani Dharma doors;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated the Dharma that is never forgotten;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated the nature of constant equanimity;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated contemplation of the twelve links of dependent origination in both forward and reverse order;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, purified Buddha lands and brought about the complete maturation of sentient beings;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated the extraordinary spiritual powers of Bodhisattvas;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated perfected lifespan, learned the turning of the Dharma wheel, and protected the True Dharma;
they also, in the presence of as many Buddhas as there are grains of sand in the Ganges River, cultivated Omniscient Wisdom, Path-Knowledge Wisdom, and All-Aspects Wisdom.
Those assemblies of Great Bodhisattvas also drew near to and served as many Buddhas as there are grains of sand in the Ganges River, and in the presence of those Buddhas they asked about the path of Great Bodhisattvas, saying:
‘How does a Great Bodhisattva abide in the Great Vehicle? How does a Great Bodhisattva cultivate the Perfection of Giving, cultivate Pure Morality, Patience, Diligence, Meditation, and the Perfection of Prajna? How does a Great Bodhisattva study abiding in inner emptiness, outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, supreme-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, dispersed emptiness, immutable emptiness, original-nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, unattainable emptiness, emptiness of non-nature, self-nature emptiness, and emptiness of the self-nature of emptiness?
How does a Great Bodhisattva study abiding in Suchness, the Dharma Realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm?
How does a Great Bodhisattva cultivate the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path?
How does a Great Bodhisattva study abiding in the Noble Truth of suffering, and in the Noble Truths of origination, cessation, and path?
How does a Great Bodhisattva cultivate the four Dhyana absorptions, the four Immeasurables, and the four Formless Concentrations?
How does a Great Bodhisattva cultivate the eight Liberations, the eight Masteries, the nine successive concentrations, and the ten All-pervasive Realms?
How does a Great Bodhisattva cultivate the liberation door of Emptiness, the liberation door of Signlessness, and the liberation door of Wishlessness?
How does a Great Bodhisattva cultivate the ten stages, from the Stage of Joy through the Stage of Dharma Cloud?
How does a Great Bodhisattva cultivate the five kinds of eyes and the six supernatural powers?
How does a Great Bodhisattva cultivate the Samadhi Dharma doors and the Dharani Dharma doors?
How does a Great Bodhisattva cultivate the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha?
How does a Great Bodhisattva cultivate the Dharma that is never forgotten? How does a Great Bodhisattva cultivate the nature of constant equanimity? How does a Great Bodhisattva cultivate contemplation of the twelve links of dependent origination in forward and reverse order? How does a Great Bodhisattva purify Buddha lands and bring about the complete maturation of sentient beings? How does a Great Bodhisattva cultivate the extraordinary spiritual powers of Bodhisattvas? How does a Great Bodhisattva cultivate perfected lifespan? How does a Great Bodhisattva learn to turn the Great Dharma Wheel? How does a Great Bodhisattva protect the True Dharma so that it remains for a long time? How does a Great Bodhisattva cultivate Omniscient Wisdom, Path-Knowledge Wisdom, and All-Aspects Wisdom?’
The Buddhas, World-Honored Ones, as many as grains of sand in the Ganges River, according to these questions, successively explained them. Those assemblies of Great Bodhisattvas followed the Buddha’s teachings, abiding in practice and study, and after passing through immeasurable kalpas of diligent effort, still could they not attain the supreme Enlightenment?
Subhuti, although that Great Bodhisattva heard such words, his mind did not change. He was not alarmed, afraid, or doubtful. Instead, he became even more joyful and thought:
‘Now this Bhikshu has brought me great benefit. For my sake he skillfully explains obstructive Dharma, allowing me to clearly understand this obstructive Dharma, and I know with certainty that it cannot lead to the attainment of the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, or the state of a Pratyekabuddha, much less can it lead to the attainment of Omniscient Wisdom.’
Subhuti, at that time the evil demon, knowing that the Great Bodhisattva’s mind was irreversible, fearless, and free of doubt, immediately transformed there into immeasurable forms of Bhikshus and said to the Bodhisattva:
‘These Bhikshus all, in past lives, earnestly sought the supreme Enlightenment. Through immeasurable kalpas, they cultivated countless difficult and painful practices that are hard to accomplish, yet they could not attain it. Now they have all retreated and only maintained Arhatship; their outflows are exhausted and they have crossed beyond the ocean of suffering. How then could they attain the supreme Enlightenment?’
Subhuti, when that Great Bodhisattva saw and heard this, he immediately thought:
‘Certainly this is an evil demon who has transformed into the appearance of Bhikshus in order to disturb my mind. Taking advantage of this, he speaks similar Dharma and creates obstacles. There are no Great Bodhisattvas who cultivate the Perfection of Prajna and reach the complete stage yet fail to attain supreme Enlightenment, retreating and falling into the ranks of Hearers or Pratyekabuddhas.’
At that time, the Bodhisattva again thought:
‘If a Great Bodhisattva cultivates the Perfection of Giving, Pure Morality, Patience, Diligence, Meditation, and Prajna to completion, yet does not attain supreme Enlightenment, such a thing cannot possibly exist. If a Great Bodhisattva studies and abides in inner emptiness, outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, supreme-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, dispersed emptiness, immutable emptiness, original-nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, unattainable emptiness, emptiness of non-nature, self-nature emptiness, and emptiness of the self-nature of emptiness, and reaches completion, yet does not attain supreme Enlightenment, such a thing cannot possibly exist.
If a Great Bodhisattva studies and abides in Suchness, the Dharma Realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm, and reaches completion, yet does not attain supreme Enlightenment, such a thing cannot possibly exist.
If a Great Bodhisattva cultivates the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path, and reaches completion, yet does not attain supreme Enlightenment, such a thing cannot possibly exist.
[The passage continues with the same pattern through all listed practices, stating that if a Great Bodhisattva fully perfects each of these practices yet does not attain supreme Enlightenment, such a thing cannot possibly exist.]
Subhuti, if one possesses such conduct, forms, and characteristics, one should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhuti, if a Great Bodhisattva at the irreversible stage constantly practices the Perfection of Prajna, he always thinks:
‘If a Great Bodhisattva diligently cultivates according to the Buddha’s teachings, he will never be separated from the excellent practices he has embraced: Giving, Pure Morality, Patience, Diligence, Meditation, and Prajna. He will never be separated from intentions corresponding to Giving, Pure Morality, Patience, Diligence, Meditation, and Prajna; he will never be separated from the path of intention corresponding to Omniscient Wisdom. He will always use skillful means to encourage sentient beings to cultivate Giving, Pure Morality, Patience, Diligence, Meditation, and Prajna.’
That Great Bodhisattva definitely does not abandon the Perfection of Giving; definitely does not abandon Pure Morality, Patience, Diligence, Meditation, and Prajna; definitely does not abandon inner emptiness, outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, supreme-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, dispersed emptiness, immutable emptiness, original-nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, unattainable emptiness, emptiness of non-nature, self-nature emptiness, and emptiness of the self-nature of emptiness;
definitely does not abandon Suchness, the Dharma Realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm;
definitely does not abandon the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path;
definitely does not abandon the Noble Truth of suffering, origination, cessation, and path;
definitely does not abandon the four Dhyana absorptions, the four Immeasurables, and the four Formless Concentrations;
definitely does not abandon the eight Liberations, the eight Masteries, the nine successive concentrations, and the ten All-pervasive Realms;
definitely does not abandon the liberation doors of Emptiness, Signlessness, and Wishlessness;
definitely does not abandon the ten stages, from the Stage of Joy through the Stage of Dharma Cloud;
definitely does not abandon the five kinds of eyes and the six supernatural powers;
definitely does not abandon the Samadhi Dharma doors and Dharani Dharma doors;
definitely does not abandon the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha;
definitely does not abandon the Dharma that is never forgotten;
definitely does not abandon the nature of constant equanimity;
definitely does not abandon Omniscient Wisdom, Path-Knowledge Wisdom, All-Aspects Wisdom;
definitely does not abandon supreme Enlightenment.’
Subhuti, if one possesses such conduct, forms, and characteristics, one should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhuti, if a Great Bodhisattva at the irreversible stage constantly practices the Perfection of Prajna, he always thinks:
‘If a Great Bodhisattva understands demonic activity, he will never follow demonic activity; if he understands evil friends, he will never listen to evil friends; if he understands realms of experience, he will never be turned by realms of experience.’
That Great Bodhisattva definitely does not abandon Giving, Pure Morality, Patience, Diligence, Meditation, Prajna, the various emptinesses, Suchness, the Dharma Realm, Dharma-nature, the stages of the Bodhisattva path, the Buddha qualities, Omniscient Wisdom, Path-Knowledge Wisdom, All-Aspects Wisdom, and supreme Enlightenment.
Subhuti, if one possesses such conduct, forms, and characteristics, one should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhuti, when a Great Bodhisattva at the irreversible stage hears the profound teachings spoken by the Tathagatas, Arhats, Fully Enlightened Ones, his body and mind rejoice, he respectfully accepts them with faith, skillfully comprehends their wondrous meaning, and his mind becomes firm like a vajra, immovable and unshakable. He constantly diligently cultivates Giving, Pure Morality, Patience, Diligence, Meditation, and Prajna, and also encourages sentient beings to diligently cultivate Giving, Pure Morality, Patience, Diligence, Meditation, and Prajna.
Subhuti, if one possesses such conduct, forms, and characteristics, one should know that this is an irreversible Great Bodhisattva.
At that time, the venerable Subhuti said to the Buddha:
“World-Honored One, in regard to what do Great Bodhisattvas at the irreversible stage retreat, such that they are called irreversible?”
The Buddha said:
“Subhuti, that Great Bodhisattva is called irreversible because he has retreated from the perception of form; he is called irreversible because he has retreated from the perceptions of feeling, perception, formations, and consciousness.
Subhuti, that Great Bodhisattva is called irreversible because he has retreated from the perception of the eye sense-base; he is called irreversible because he has retreated from the perceptions of the ear, nose, tongue, body, and mind sense-bases.
Subhuti, that Great Bodhisattva is called irreversible because he has retreated from the perception of the form sense-field; he is called irreversible because he has retreated from the perceptions of sound, smell, taste, touch, and Dharma sense-fields.
Subhuti, that Great Bodhisattva is called irreversible because he has retreated from the perception of the eye element; he is called irreversible because he has retreated from the perceptions of the ear, nose, tongue, body, and mind elements.”
Venerable Subhūti, that Great Bodhisattva is called non-retrogressive because, with regard to the notion of the form realm, he has retrogressed from it; because, with regard to the notions of the realms of sound, smell, taste, touch, and dharmas, he has retrogressed from them, he is called non-retrogressive.
Venerable Subhūti, that Great Bodhisattva is called non-retrogressive because, with regard to the notion of the eye-consciousness realm, he has retrogressed from it; because, with regard to the notions of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness realms, he has retrogressed from them, he is called non-retrogressive.
Venerable Subhūti, that Great Bodhisattva is called non-retrogressive because, with regard to the notion of eye-contact, he has retrogressed from it; because, with regard to the notions of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, he has retrogressed from them, he is called non-retrogressive.
Venerable Subhūti, that Great Bodhisattva is called non-retrogressive because, with regard to the notions of the feelings that arise dependent upon eye-contact, he has retrogressed from them; because, with regard to the notions of the feelings that arise dependent upon ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, he has retrogressed from them, he is called non-retrogressive.
Venerable Subhūti, that Great Bodhisattva is called non-retrogressive because, with regard to the notion of the earth element, he has retrogressed from it; because, with regard to the notions of the water, fire, wind, space, and consciousness elements, he has retrogressed from them, he is called non-retrogressive.
Venerable Subhūti, that Great Bodhisattva is called non-retrogressive because, with regard to the notion of ignorance, he has retrogressed from it; because, with regard to the notions of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, he has retrogressed from them, he is called non-retrogressive.
Venerable Subhūti, that Great Bodhisattva is called non-retrogressive because, with regard to the notion of greed, he has retrogressed from it; because, with regard to the notions of hatred, delusion, and the notions of wrong views, he has retrogressed from them, he is called non-retrogressive.