THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 448
Chapter 52: SUCHNESS (3)
At that time, the World-Honored One praised Venerable Subhūti, saying:
“Excellent, excellent! Now you have, for the sake of the Great Bodhisattvas, skillfully expounded the essential Dharma. The Dharma you have expounded is entirely due to the wondrous power of the majestic spiritual might of the Tathāgata; it is not something you yourself have spoken. Subhūti, if a Great Bodhisattva, regarding the characteristic of suchness of phenomena—which cannot be grasped—gives rise to faith and understanding, knowing that the characteristic of emptiness of all phenomena is without distinction, and upon hearing such an explanation of the suchness of all phenomena as being impossible to grasp, does not become frightened, does not become afraid, does not become terrified, does not become doubtful, does not become regretful, does not retreat, and does not sink, then this Great Bodhisattva will swiftly accomplish the aspiration for the unsurpassed, perfect enlightenment.”
Venerable Śāriputra said to the Buddha:
“World-Honored One, what Great Bodhisattva accomplishes this Dharma will swiftly accomplish the aspiration for the unsurpassed, perfect enlightenment?”
The Buddha said:
“Śāriputra, it is as you have said, it is as you have said! Any Great Bodhisattva who accomplishes this Dharma will swiftly accomplish the aspiration for the unsurpassed, perfect enlightenment.”
Venerable Subhūti said to the Buddha:
“World-Honored One, if a Great Bodhisattva wishes to swiftly accomplish the aspiration for the unsurpassed, perfect enlightenment, where should they abide, and how should they abide?”
The Buddha said:
“Subhūti, if a Great Bodhisattva wishes to swiftly accomplish the aspiration for the unsurpassed, perfect enlightenment, then toward all sentient beings they should abide with an equal mind and should not abide with an unequal mind. Toward all sentient beings they should give rise to an equal mind and should not give rise to an unequal mind. Toward all sentient beings they should speak with an equal mind and should not speak with an unequal mind. Toward all sentient beings they should give rise to the mind of great loving-kindness and should not give rise to an angry mind. Toward all sentient beings they should speak with the mind of great loving-kindness and should not speak with an angry mind. Toward all sentient beings they should give rise to the mind of great compassion and should not give rise to a mind that harms. Toward all sentient beings they should speak with the mind of great compassion and should not speak with a mind that harms. Toward all sentient beings they should give rise to the mind of great joy and should not give rise to jealousy. Toward all sentient beings they should speak with the mind of great joy and should not speak with jealousy. Toward all sentient beings they should give rise to the mind of great equanimity and should not give rise to a partisan mind. Toward all sentient beings they should speak with the mind of great equanimity and should not speak with a mind of factionalism. Toward all sentient beings they should give rise to a humble mind and should not give rise to an arrogant mind. Toward all sentient beings they should speak with a humble mind and should not speak with an arrogant mind. Toward all sentient beings they should give rise to a straightforward mind and should not give rise to a deceitful mind. Toward all sentient beings they should speak with a straightforward mind and should not speak with a deceitful mind. Toward all sentient beings they should give rise to a gentle mind and should not give rise to a harsh mind. Toward all sentient beings they should speak with a gentle mind and should not speak with a harsh mind. Toward all sentient beings they should give rise to a beneficial mind and should not give rise to a non-beneficial mind. Toward all sentient beings they should speak with a beneficial mind and should not speak with a non-beneficial mind. Toward all sentient beings they should give rise to a peaceful and joyful mind and should not give rise to a mind lacking peace and joy. Toward all sentient beings they should speak with a peaceful and joyful mind and should not speak with a mind lacking peace and joy. Toward all sentient beings they should give rise to an unobstructed mind and should not give rise to an obstructing mind. Toward all sentient beings they should speak with an unobstructed mind and should not speak with an obstructing mind.
“Toward all sentient beings they should give rise to the mind that regards them as parents, as brothers, as sisters, as sons and daughters, as relatives, and they should also speak with them using this mind. Toward all sentient beings they should give rise to the mind of friendship and should also speak with them using this mind. Toward all sentient beings they should give rise to the mind of a teacher who instructs, of an exemplary teacher, of a disciple, and of a fellow student, and should also speak with them using this mind. Toward all sentient beings they should give rise to the mind of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, Great Bodhisattva, and Tathāgata, Arhat, Perfectly Enlightened One, and should also speak with them using this mind. Toward all sentient beings they should give rise to the mind of making offerings, respect, reverence, honor, and praise, and should also speak with them using this mind. Toward all sentient beings they should give rise to the mind of rescuing, compassion, and protection, and should also speak with them using this mind. Toward all sentient beings they should give rise to the mind of ultimate emptiness, non-possession, and that which cannot be grasped, and should also speak with them using this mind. Toward all sentient beings they should give rise to the mind of emptiness, signlessness, and wishlessness, and should also speak with them using this mind.
“Furthermore, Subhūti, if a Great Bodhisattva wishes to swiftly accomplish the aspiration for the unsurpassed, perfect enlightenment, they should themselves refrain from killing living beings, encourage others to refrain from killing living beings, always rightly praise the Dharma of refraining from killing living beings, and rejoice in those who refrain from killing living beings; and so forth, they should themselves refrain from wrong views, encourage others to refrain from wrong views, always rightly praise the Dharma of refraining from wrong views, and rejoice in those who refrain from wrong views.
“They should themselves cultivate the four meditative absorptions, encourage others to cultivate the four meditative absorptions, always rightly praise the Dharma of cultivating the four meditative absorptions, rejoice in and praise those who cultivate the four meditative absorptions.
“They should themselves cultivate the four immeasurables, encourage others to cultivate the four immeasurables, always rightly praise the Dharma of cultivating the four immeasurables, rejoice in and praise those who cultivate the four immeasurables.
“They should themselves cultivate the four formless concentrations, encourage others to cultivate the four formless concentrations, always rightly praise the Dharma of cultivating the four formless concentrations, rejoice in and praise those who cultivate the four formless concentrations.
“They should themselves perfect the six pāramitās, encourage others to perfect the six pāramitās, always rightly praise the Dharma of perfecting the six pāramitās, rejoice in and praise those who perfect the six pāramitās.
“They should themselves abide in the eighteen kinds of emptiness, encourage others to abide in the eighteen kinds of emptiness, always rightly praise the Dharma of abiding in the eighteen kinds of emptiness, rejoice in and praise those who abide in the eighteen kinds of emptiness.
“They should themselves abide in suchness, the Dharma realm, the nature of Dharma, the non-deluded nature, the unchanging nature, the equal nature, the nature free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; they should encourage others to abide in suchness up to the inconceivable realm; they should always rightly praise the Dharma of abiding in suchness up to the inconceivable realm, rejoice in and praise those who abide in suchness up to the inconceivable realm.
“They should themselves always practice the four noble truths, encourage others to abide in the four noble truths, always rightly praise the Dharma of abiding in the four noble truths, rejoice in and praise those who abide in the four noble truths.
“They should themselves abide in the thirty-seven factors of enlightenment, encourage others to cultivate the thirty-seven factors of enlightenment, always praise the Dharma of cultivating the thirty-seven factors of enlightenment, rejoice in and praise those who cultivate the thirty-seven factors of enlightenment.
“They should themselves cultivate the three gates of liberation, encourage others to cultivate the three gates of liberation, always praise the Dharma of cultivating the three gates of liberation, rejoice in and praise those who cultivate the three gates of liberation.
“They should themselves cultivate the eight liberations, eight bases of mastery, nine successive concentrations, and ten all-pervasive spheres; encourage others to cultivate the eight liberations, eight bases of mastery, nine successive concentrations, and ten all-pervasive spheres; always rightly praise the Dharma of cultivating the eight liberations, eight bases of mastery, nine successive concentrations, and ten all-pervasive spheres; rejoice in and praise those who cultivate the eight liberations, eight bases of mastery, nine successive concentrations, and ten all-pervasive spheres.
“They should themselves perfect the ten bodhisattva grounds, encourage others to perfect the ten bodhisattva grounds, always rightly praise the Dharma of perfecting the ten bodhisattva grounds, rejoice in and praise those who perfect the ten bodhisattva grounds.
“They should themselves perfect the five kinds of eyes and the six supernatural powers, encourage others to perfect the five kinds of eyes and the six supernatural powers, always rightly praise the Dharma of perfecting the five kinds of eyes and the six supernatural powers, rejoice in and praise those who perfect the five kinds of eyes and the six supernatural powers.
“They should themselves perfect all dhāraṇī gates and all samādhi gates, encourage others to perfect all dhāraṇī gates and all samādhi gates, always rightly praise the Dharma of perfecting all dhāraṇī gates and all samādhi gates, rejoice in and praise those who perfect all dhāraṇī gates and all samādhi gates.
“They should themselves perfect the ten powers of the Tathāgata up to the eighteen exclusive qualities of a Buddha, encourage others to perfect the ten powers of the Tathāgata up to the eighteen exclusive qualities of a Buddha, always rightly praise the Dharma of perfecting the ten powers of the Tathāgata up to the eighteen exclusive qualities of a Buddha, rejoice in and praise those who perfect the ten powers of the Tathāgata up to the eighteen exclusive qualities of a Buddha.
“They should themselves perfect the thirty-two marks of a Great Being and the eighty excellent characteristics, encourage others to perfect the thirty-two marks of a Great Being and the eighty excellent characteristics, always rightly praise the Dharma of perfecting the thirty-two marks of a Great Being and the eighty excellent characteristics, rejoice in and praise those who perfect the thirty-two marks of a Great Being and the eighty excellent characteristics.
“They should themselves perfect the quality of not forgetting and the nature of constant relinquishment, encourage others to perfect the quality of not forgetting and the nature of constant relinquishment, always rightly praise the Dharma of perfecting the quality of not forgetting and the nature of constant relinquishment, rejoice in and praise those who perfect the quality of not forgetting and the nature of constant relinquishment.
“They should themselves contemplate the twelve links of dependent origination in forward and reverse order, encourage others to contemplate the twelve links of dependent origination in forward and reverse order, always rightly praise the Dharma of contemplating the twelve links of dependent origination in forward and reverse order, rejoice in and praise those who contemplate the twelve links of dependent origination in forward and reverse order.
“They should themselves know suffering, eliminate the origin of suffering, realize cessation, and cultivate the path; encourage others to know suffering, eliminate the origin of suffering, realize cessation, and cultivate the path; always rightly praise the Dharma of knowing suffering, eliminating the origin of suffering, realizing cessation, and cultivating the path; rejoice in and praise those who know suffering, eliminate the origin of suffering, realize cessation, and cultivate the path.
“They should themselves realize the wisdom of the fruit of Stream-entry but not realize the ultimate reality of the fruit of Stream-entry; they should encourage others to realize the wisdom of the fruit of Stream-entry and realize the ultimate reality of attaining the fruit of Stream-entry; they should always rightly praise the Dharma of realizing the wisdom of the fruit of Stream-entry and realizing the ultimate reality of attaining the fruit of Stream-entry; rejoice in and praise those who realize the wisdom of the fruit of Stream-entry and realize the ultimate reality of attaining the fruit of Stream-entry.
“They should themselves realize the wisdom of the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha enlightenment but not realize the ultimate reality of attaining the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha enlightenment; they should encourage others to realize the wisdom of the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha enlightenment and realize the ultimate reality of attaining these fruits; they should always rightly praise the Dharma of realizing the wisdom of the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha enlightenment and realizing the ultimate reality of attaining these fruits; rejoice in and praise those who realize the wisdom of these fruits and realize the ultimate reality of attaining these fruits.
“They should themselves enter the rank of Bodhisattvas of rightness separated from arising; they should encourage others to enter the rank of Bodhisattvas of rightness separated from arising; they should always rightly praise the Dharma of entering the rank of Bodhisattvas of rightness separated from arising; rejoice in and praise those who enter the rank of Bodhisattvas of rightness separated from arising.
“They should themselves adorn and purify Buddha-fields and bring about the accomplishment of sentient beings; encourage others to adorn and purify Buddha-fields and bring about the accomplishment of sentient beings; always rightly praise the Dharma of adorning and purifying Buddha-fields and bringing about the accomplishment of sentient beings; rejoice in and praise those who adorn and purify Buddha-fields and bring about the accomplishment of sentient beings.
“They should themselves manifest Bodhisattva supernatural powers; encourage others to manifest Bodhisattva supernatural powers; always rightly praise the Dharma of manifesting Bodhisattva supernatural powers; rejoice in and praise those who manifest Bodhisattva supernatural powers.
“They should themselves give rise to all-knowing wisdom, path-characteristic wisdom, and omniscient wisdom; encourage others to give rise to all-knowing wisdom, path-characteristic wisdom, and omniscient wisdom; always rightly praise the Dharma of giving rise to all-knowing wisdom, path-characteristic wisdom, and omniscient wisdom; rejoice in and praise those who give rise to all-knowing wisdom, path-characteristic wisdom, and omniscient wisdom.
“They should themselves cut off the continuation of all afflictions and habitual tendencies; encourage others to cut off the continuation of all afflictions and habitual tendencies; always rightly praise the Dharma of cutting off the continuation of all afflictions and habitual tendencies; rejoice in and praise those who cut off the continuation of all afflictions and habitual tendencies.
“They should themselves maintain perfected lifespan; encourage others to maintain perfected lifespan; always rightly praise the Dharma of maintaining perfected lifespan; rejoice in and praise those who maintain perfected lifespan.
“They should themselves turn the Dharma wheel; encourage others to turn the Dharma wheel; always rightly praise the Dharma of turning the Dharma wheel; rejoice in and praise those who turn the Dharma wheel.
“They should themselves protect the abiding of the true Dharma; encourage others to protect the abiding of the true Dharma; always rightly praise the Dharma of protecting the abiding of the true Dharma; rejoice in and praise those who protect the abiding of the true Dharma.
“Subhūti, if a Great Bodhisattva wishes to swiftly accomplish the aspiration for the unsurpassed, perfect enlightenment, then regarding such Dharmas they should use non-attainment as the skillful means and uphold such abiding in Dharma.
“Subhūti, Great Bodhisattvas should learn such profound skillful means of Prajñāpāramitā. Only by learning in this way can they abide in the Dharma in which they should abide. If they learn in this way and abide in this way, then they will be unobstructed regarding form; they will be unobstructed regarding feeling, perception, formations, and consciousness. Up to turning the Dharma wheel, they will be unobstructed; regarding the abiding of the true Dharma, they will be unobstructed.
“Why? Subhūti, this Great Bodhisattva has never before grasped form; has never grasped feeling, perception, formations, and consciousness; up to not grasping the turning of the Dharma wheel and not grasping the abiding of the true Dharma. Why? Subhūti, because form cannot be grasped; if form cannot be grasped, then it is not form. Because feeling, perception, formations, and consciousness cannot be grasped; if feeling, perception, formations, and consciousness cannot be grasped, then they are not feeling, perception, formations, and consciousness. Up to because the turning of the Dharma wheel cannot be grasped; if the turning of the Dharma wheel cannot be grasped, then it is not the turning of the Dharma wheel. Because the abiding of the true Dharma cannot be grasped; if the abiding of the true Dharma cannot be grasped, then it is not the abiding of the true Dharma.”
When the Buddha expounded the Dharma concerning the abiding place of this Bodhisattva, two thousand Bodhisattvas attained the patient acceptance of the non-arising of phenomena.
Chapter 53: NON-RETROGRESSION
At that time, Venerable Subhūti again said to the Buddha:
Venerable Bhagavat, upon what actions and characteristics should we rely in order to know that a Great Bodhisattva is non-retrogressive?
The Buddha said:
Subhūti, any Great Bodhisattva who truly knows the stage of ordinary beings, the stage of Śrāvakas, the stage of Pratyekabuddhas, the stage of Bodhisattvas, and the stage of the Tathāgatas—such stages, although spoken of as different, in the true nature of suchness of all phenomena are unchanging, without discrimination, all non-dual and without two parts. This Great Bodhisattva, although truly realizing the suchness of all phenomena, with regard to suchness does not discriminate, because he uses non-attainment as the means. This Great Bodhisattva has truly realized the suchness of all phenomena; although he hears that suchness and all phenomena are non-dual and not different, there is no obstruction. Why? Because suchness and phenomena cannot be said to be one, cannot be said to be different, cannot be said to be combined or not combined.
The Dharma realm and even the inconceivable realm are also like this. This Great Bodhisattva never hastily utters words; all words spoken have beneficial meaning, and if there is no beneficial meaning, he certainly does not utter them. This Great Bodhisattva never observes the good or bad, the superior or inferior qualities of others, but compassionately and equally teaches the Dharma for them. This Great Bodhisattva does not observe whether the lineage of a Dharma teacher is good or bad; he only seeks the profound meaning of the Dharma being taught. Subhūti, a non-retrogressive Great Bodhisattva possesses all such actions and characteristics. Through such actions and characteristics, one should know that he is a non-retrogressive Great Bodhisattva.
Subhūti said to the Buddha:
World-Honored One, what are called these actions and characteristics?
The Buddha said:
Subhūti, all phenomena do not act, have no form, and have no characteristics; therefore, one should know that these are the characteristics of actions.
The venerable Subhūti again said to the Buddha:
World-Honored One, if all phenomena are empty and without characteristics, within what dharma transformation does this Great Bodhisattva abide that he is called non-retrogressive?
The Buddha said:
Subhūti, this Great Bodhisattva is called non-retrogressive because he is within the transformation of the dharma of form; he is called non-retrogressive because he is within the transformation of the dharma of feeling, perception, formations, and consciousness. He is called non-retrogressive because he is within the transformation of the dharma of the eye faculty; he is called non-retrogressive because he is within the transformation of the dharma of the ear, nose, tongue, body, and mind faculties. He is called non-retrogressive because he is within the transformation of the dharma of the form sphere; he is called non-retrogressive because he is within the transformation of the dharma of sound, smell, taste, touch, and phenomena spheres. He is called non-retrogressive because he is within the transformation of the dharma of the eye element; he is called non-retrogressive because he is within the transformation of the dharma of the ear, nose, tongue, body, and mind elements. He is called non-retrogressive because he is within the transformation of the dharma of the form element; he is called non-retrogressive because he is within the transformation of the dharma of the sound, smell, taste, touch, and phenomenon elements. He is called non-retrogressive because he is within the transformation of the dharma of the eye-consciousness element; he is called non-retrogressive because he is within the transformation of the dharma of the ear, nose, tongue, body, and mind consciousness elements. He is called non-retrogressive because he is within the transformation of the dharma of eye contact; he is called non-retrogressive because he is within the transformation of the dharma of ear, nose, tongue, body, and mind contact. He is called non-retrogressive because he is within the transformation of feelings arising conditioned by eye contact; he is called non-retrogressive because he is within the transformation of feelings arising conditioned by ear, nose, tongue, body, and mind contact.
He is called non-retrogressive because he is within the transformation of the dharma of the perfection of generosity; he is called non-retrogressive because he is within the transformation of the dharma of the perfections of pure morality, patience, diligence, meditative concentration, and wisdom. He is called non-retrogressive because he is within the transformation of the dharma of inner emptiness; he is called non-retrogressive because he is within the transformation of the dharma of outer emptiness, up to emptiness of the emptiness of intrinsic nature. He is called non-retrogressive because he is within the transformation of the dharma of suchness; he is called non-retrogressive because he is within the transformation of the dharma realm up to the inconceivable realm. He is called non-retrogressive because he is within the transformation of the noble truth of suffering; he is called non-retrogressive because he is within the transformation of the noble truths of origination, cessation, and path.
He is called non-retrogressive because he is within the transformation of the four foundations of mindfulness; up to the transformation of the eightfold noble path, he is called non-retrogressive. He is called non-retrogressive because he is within the transformation of the four meditative absorptions; he is called non-retrogressive because he is within the transformation of the four immeasurables and the four formless concentrations. He is called non-retrogressive because he is within the transformation of the eight liberations; he is called non-retrogressive because he is within the transformation of the eight bases of mastery, the nine successive concentrations, and the ten universal bases.
He is called non-retrogressive because he is within the transformation of the liberation door of emptiness; he is called non-retrogressive because he is within the transformation of the liberation doors of signlessness and wishlessness. He is called non-retrogressive because he is within the transformation of the ten stages of the three vehicles; he is called non-retrogressive because he is within the transformation of the ten Bodhisattva stages. He is called non-retrogressive because he is within the transformation of all dhāraṇī gateways; he is called non-retrogressive because he is within the transformation of all samādhi gateways. He is called non-retrogressive because he is within the transformation of the five kinds of eyes; he is called non-retrogressive because he is within the transformation of the six supernatural powers.
He is called non-retrogressive because he is within the transformation of the ten powers of the Buddha; up to the transformation of the eighteen uncommon Buddha qualities, he is called non-retrogressive. He is called non-retrogressive because he is within the transformation of the thirty-two marks of a Great Being; he is called non-retrogressive because he is within the transformation of the eighty minor excellent characteristics. He is called non-retrogressive because he is within the transformation of the dharma of not forgetting; he is called non-retrogressive because he is within the transformation of the nature of always equanimity.
He is called non-retrogressive because he is within the transformation of all-knowing wisdom; he is called non-retrogressive because he is within the transformation of path-knowing wisdom and all-aspect knowing wisdom. He is called non-retrogressive because he is within the transformation of the stage of ordinary beings; he is called non-retrogressive because he is within the transformation of the Śrāvaka stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage. He is called non-retrogressive because he is within the transformation of all practices of Great Bodhisattvas; he is called non-retrogressive because he is within the transformation of the supreme perfect awakening of all Buddhas.
Why? Subhūti, the intrinsic nature of form is without possession. The intrinsic nature of feeling, perception, formations, and consciousness is without possession. Thus, up to the intrinsic nature of all practices of Great Bodhisattvas is without possession. The intrinsic nature of the supreme perfect awakening of all Buddhas is without possession. This Great Bodhisattva (within the transformation of all these dharmas) does not abide in them; therefore it is called transformation. Because there is no transformation, he is called a non-retrogressive Great Bodhisattva. Any Great Bodhisattva who knows this is called a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas certainly do not delight in observing the forms and speech of Śramaṇas, Brāhmaṇas, or non-Buddhist practitioners. Those Śramaṇas, Brāhmaṇas, and others, with regard to the objects of their actualized consciousness, cannot truly know them or reveal the Dharma doors of right view.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas do not give rise to doubt or hesitation regarding the Vinaya teachings proclaimed by the Buddha. Regarding worldly matters, they do not create attachment to precepts and observances, do not follow paths of wrong views, and do not accept worldly good and bad practices as purification. They certainly do not worship those deities revered by worldly non-Buddhist practitioners. They do not offer garlands, perfumes, powdered incense, clothing, necklaces, banners, jeweled canopies, music, lamps, or other offerings to deities and non-Buddhist practitioners. Subhūti, any Great Bodhisattva who possesses such actions and characteristics should be known as a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas never fall into the realms of hell beings, animals, hungry ghosts, or asuras; nor are they born into lowly families such as butchers or corpse carriers. They also never take bodies lacking the five faculties, with distorted faculties, without form, with dual forms, or as women. They also never take bodies that are blind, deaf, mute, stammering, crippled, diseased with leprosy, hunched, short, or the like. They also never are born in places where there is no opportunity for practice. Subhūti, any Great Bodhisattva who possesses such actions and characteristics should be known as a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas always delight in upholding the ten wholesome courses of action: they themselves refrain from taking life; they encourage others to refrain from taking life; they rightly praise the Dharma of refraining from taking life; they rejoice in and praise those who refrain from taking life. Up to this, they themselves refrain from wrong views; they encourage others to refrain from wrong views; they rightly praise the Dharma of abandoning wrong views; they rejoice in and praise those who abandon wrong views. This Great Bodhisattva does not even give rise to the ten unwholesome courses of action in dreams, much less while awake. Subhūti, any Great Bodhisattva who possesses such actions and characteristics should be known as a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas benefit all sentient beings everywhere, using non-attainment as the means, and constantly cultivate the perfection of generosity up to the perfection of wisdom without interruption. Subhūti, any Great Bodhisattva who possesses such actions and characteristics should be known as a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas have retained and contemplated, recited, and mastered the sūtras, verses, predictions, inspired utterances, explanations, causes and conditions, former births, former deeds, extensive teachings, marvelous teachings, parables, and discussions taught in the scriptures; they are completely accomplished and thoroughly understand them. They always delight in giving such Dharma teachings to all sentient beings and constantly consider how to enable all sentient beings who aspire to seek the right Dharma to become fulfilled; using non-attainment as the means, they further share equally with all sentient beings the roots of virtue from such Dharma-giving and dedicate them toward the supreme perfect awakening. Subhūti, any Great Bodhisattva who possesses such actions and characteristics should be known as a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas do not give rise to doubt or hesitation regarding the profound Dharma doors taught by the Buddha. Why? Subhūti, this Great Bodhisattva does not see any phenomenon—whether form, feeling, perception, formations, or consciousness—that can be doubted or hesitated over.
Thus, up to not seeing any phenomenon, whether all practices of Great Bodhisattvas or the supreme perfect awakening of all Buddhas, that can be doubted or hesitated over. Subhūti, any Great Bodhisattva who possesses such actions and characteristics should be known as a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas accomplish gentle and harmonious bodily, verbal, and mental actions. Toward all sentient beings their minds are unobstructed, and they always accomplish bodily, verbal, and mental actions in accordance with loving-kindness, compassion, sympathetic joy, and equanimity. They certainly do not coexist with the five hindrances: sensual desire, anger, dullness and confusion, sleepiness and restlessness, remorse and doubt. All latent defilements have been subdued, and all afflictive bonds will never arise again. In going out and entering, moving about and returning, their minds are never confused; they always abide in right mindfulness and clear comprehension. Their deportment in advancing and stopping, walking, standing, sitting, and lying down is likewise so. Wherever they walk, they look at the ground below, move gently with right mindfulness, look straight ahead while walking, and never act or speak hastily or abruptly. Subhūti, any Great Bodhisattva who possesses such actions and characteristics should be known as a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas’ objects of use, bedding, and clothing are always fragrant and clean, without foul odors, and without filthy insects, lice, or other impurities. Their minds delight in purity, and their bodies are free from illness. Subhūti, any Great Bodhisattva who possesses such actions and characteristics should be known as a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas have deeply purified minds and are not like ordinary human bodies, which are constantly afflicted by eighty thousand kinds of worms. Why? Because these Great Bodhisattvas have superior roots of virtue that transcend the world, and their bodies, internally and externally, are pure; therefore they are not invaded by creatures that consume the body, and their roots of virtue increase progressively according to suchness. Thus, their bodies and minds become increasingly pure. Therefore, the bodies and minds of these Bodhisattvas are more firm than vajra and cannot be harmed by adverse conditions. These include cold and heat, hunger, thirst, mosquitoes and flies, wind and sun, poisonous creatures, knives and clubs, and various forms of bondage, none of which can harm them. Subhūti, any Great Bodhisattva who possesses such actions and characteristics should be known as a non-retrogressive Great Bodhisattva.
The venerable Subhūti said to the Buddha:
O World-Honored One, how does a non-retrogressing Great Bodhisattva attain purity of body, speech, and mind?
The Buddha said:
Subhūti, this Great Bodhisattva’s wholesome roots gradually increase in accordance with suchness. In this way, in this way, he purifies body, speech, and mind. Because the power of wholesome roots has severed [evil causes], they will never arise again in future lives. Therefore, he constantly attains purity of body, speech, and mind. Furthermore, Subhūti, this Great Bodhisattva presently possesses wondrous conduct in the three actions of body, the four actions of speech, and the three actions of mind; therefore, body, speech, and mind are always pure. Due to this purity, he transcends the stages of the Śrāvakas and Pratyekabuddhas; having entered the right nature of separation from birth as a Bodhisattva, he does not realize ultimate reality, but always wishes to bring about the accomplishment of sentient beings and adorn and purify the Buddha lands. Therefore, body, speech, and mind are constantly pure, abiding in the firm and immovable stage of a Bodhisattva. Subhūti, any Great Bodhisattva who accomplishes such actions and characteristics should be known as a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressing Great Bodhisattvas are not attached to material gains, do not pursue fame or honor, and are not greedy or attached to food, drink, clothing, bedding, dwellings, houses, or wealth. Although they practice the twelve virtues of dhūta practices, they never become arrogant or rely upon them; within these, they never give rise to thoughts associated with greed and miserliness, violation of precepts, anger, laziness, distraction, ignorance, or any other afflictive bonds. Subhūti, any Great Bodhisattva who accomplishes such actions and characteristics should be known as a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressing Great Bodhisattvas possess firm wisdom and profound awakening; they listen to the true Dharma, respectfully believe and accept it, and correctly contemplate its ultimate meaning. According to whatever worldly and supramundane teachings they have heard, they are able to employ skillful means to enter the profound meaning of Prajñāpāramitā. Even in worldly activities they undertake, they rely upon Prajñāpāramitā to enter the nature of Dharma; they do not see any action that exists outside the nature of Dharma. Even if there were such a thing, it would not accord with the nature of Dharma. They are also able to employ skillful means to enter the profound meaning of Prajñāpāramitā; therefore, they do not see any action that exists outside the nature of Dharma. Subhūti, any Great Bodhisattva who accomplishes such actions and characteristics should be known as a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressing Great Bodhisattvas, if an evil māra appears before them and transforms eight great hells, and within each hell transforms immeasurable and boundless Bodhisattvas who are constantly burned by fierce flames and undergo much pain and suffering, and after creating such an illusion the evil māra says to the non-retrogressing Bodhisattvas:
“These Bodhisattvas have all already received the prediction of attaining the unsurpassed perfect enlightenment without retrogression, and therefore have fallen into such great hells and suffer such great pain. You Bodhisattvas have also received the prediction of attaining unsurpassed perfect enlightenment without retrogression and will likewise fall into these great hells and undergo many sufferings. The Buddha predicted for you that you would endure suffering in great hells; He did not predict that you would attain unsurpassed perfect enlightenment without retrogression. Therefore, you should quickly abandon the mind of great enlightenment, and perhaps you will escape the suffering of the great hells and be born in the heavens or among humans where you can enjoy wealth and happiness.”
At that time, when the non-retrogressing Great Bodhisattva sees and hears this, his mind does not waver, nor does he become frightened or doubtful. He only reflects:
“There is no such thing as a Great Bodhisattva who has received the prediction of the irreversible path and yet falls into hell, the animal realm, the realm of hungry ghosts, or the asuras. Why? Because the stage of a non-retrogressing Bodhisattva certainly has no unwholesome karma, nor is there wholesome karma that brings about a painful result. The Buddhas certainly do not speak false words. Whatever the Tathāgatas say always benefits and brings happiness to all sentient beings; this arises from great loving-kindness and compassion. What has been seen and heard must certainly have been created and spoken by an evil māra.”
Subhūti, any Great Bodhisattva who accomplishes such actions and characteristics should be known as a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressing Great Bodhisattvas, if an evil māra disguises himself as a śramaṇa and comes to the Bodhisattva saying:
“Previously you heard that you should cultivate the perfection of giving so that it may quickly become complete; you should cultivate pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā so that they may quickly become complete. Thus, up to attaining unsurpassed perfect enlightenment. What you have heard is all false teaching, so you should quickly abandon it and not regard it as true. Furthermore, previously you heard that you should rejoice in and gather together all the wholesome roots and merits of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past, future, and present—from the time they first generated the aspiration for enlightenment until the abiding of the Dharma—and equally dedicate them to sentient beings and unsurpassed perfect enlightenment. What you have heard is also false teaching; quickly abandon it and do not regard it as true. If you abandon those teachings of false Dharma, I will teach you the true Buddha Dharma for you to practice and quickly attain unsurpassed perfect enlightenment. What you heard before was not the Buddha’s true words. Those were verses composed by people compiling texts to deceive you. What I say are the true words of the Buddha, which will enable you to quickly attain what you seek: unsurpassed perfect enlightenment.”
Subhūti, when a Great Bodhisattva hears such words and his mind wavers, becomes frightened, doubtful, or confused, one should know that this Bodhisattva has not yet received the prediction of non-retrogression, still hesitates regarding unsurpassed perfect enlightenment, and cannot yet be called a non-retrogressing Great Bodhisattva.
Subhūti, when a Great Bodhisattva hears such words and his mind does not waver, does not become fearful or doubtful, but only abides according to the nature of Dharma, which is unconditioned, signless, and unborn, this is the conduct of that Great Bodhisattva. He does not believe the words of others, nor does he practice the perfection of giving according to instructions from others (apart from the spirit of Prajñāpāramitā); he does not cultivate pure morality, patience, diligence, meditative concentration, or Prajñāpāramitā according to instructions from others. Until attaining unsurpassed perfect enlightenment, he does not do so according to instructions from others. One should know that such a Great Bodhisattva has already become irreversible with regard to unsurpassed perfect enlightenment.
Subhūti, just as an Arhat who has completely exhausted the outflows does not rely on the words of others in whatever he does, realizes the nature of Dharma without error or doubt, and cannot be overturned by any evil māra, so too all Śrāvakas, Pratyekabuddhas, non-Buddhist paths, evil māras, and others cannot confuse or persuade the mind of a non-retrogressing Great Bodhisattva and cause him to withdraw from Bodhi.
Subhūti, this Great Bodhisattva has certainly already abided in the non-retrogressing stage. All actions he performs are considered by himself; he does not immediately act because of believing another person. Even all teachings of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, he does not disregard but faithfully accepts and practices; how much less would he believe the words of Śrāvakas, Pratyekabuddhas, non-Buddhist practitioners, evil māras, and others and practice accordingly? There is no circumstance in which these Bodhisattvas perform any action merely because they believe another person and follow along.
Why? Subhūti, this Great Bodhisattva does not see any phenomenon that can be believed in and practiced. Why? Subhūti, these Bodhisattvas do not see form as something that can be believed in and practiced; they do not see feeling, perception, formations, or consciousness as something that can be believed in and practiced. They also do not see the suchness of form as something that can be believed in and practiced; they do not see the suchness of feeling, perception, formations, or consciousness as something that can be believed in and practiced. Thus, up to not grasping the unsurpassed perfect enlightenment of the Buddhas as something that can be believed in and practiced, and not seeing the suchness of the unsurpassed perfect enlightenment of the Buddhas as something that can be believed in and practiced. Subhūti, any Great Bodhisattva who accomplishes such actions and characteristics should be known as a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressing Great Bodhisattvas, if an evil māra disguises himself as a bhikṣu and comes to the Bodhisattva saying:
“What you are doing is the Dharma of samsara, not the conduct of a Bodhisattva. Through this you cannot attain the wisdom of omniscience. Now you should cultivate the path that ends suffering, quickly end suffering, and realize Nirvāṇa.”
At that time, the evil māra teaches the Bodhisattva a similar path that falls into samsara. These are contemplation of the corpse’s skeleton, contemplation of blue discoloration, contemplation of putrefaction, contemplation of swelling, contemplation of being eaten by worms, contemplation of reddish discoloration, loving-kindness, compassion, sympathetic joy, equanimity, the four meditative absorptions, or the four formless concentrations. The evil māra tells the Bodhisattva:
“This is the true path, the true practice. By using this path and practice, you will attain the fruit of Stream-entry, and eventually attain Pratyekabuddha Bodhi. Through this path and practice you will quickly end all birth, aging, sickness, and death. Why endure the long suffering of samsara? You should already reject the suffering body you have now; why seek to undergo suffering bodies in the future? Reflect carefully and abandon what you previously believed.”
Subhūti, when this Great Bodhisattva hears the evil māra’s words, his mind does not waver, nor does he become frightened, doubtful, or confused. He only thinks:
“This bhikṣu is benefiting me greatly, because he teaches me a similar path that is an obstacle, allowing me to understand that this path cannot attain the fruit of Stream-entry, nor can it attain Pratyekabuddha Bodhi, much less attain unsurpassed perfect enlightenment.”
Having reflected in this way, the Great Bodhisattva becomes greatly joyful and thinks further:
“This bhikṣu benefits me greatly, because through skillful means he teaches me the obstructing path, enabling me to understand the obstructing Dharma, and then I can freely cultivate and learn the Three Vehicles.”
Subhūti, when that evil māra knows that this Bodhisattva has developed joy, he continues:
“Alas, noble son, would you like to see those Great Bodhisattvas who always diligently practice useless things? These are assemblies of Great Bodhisattvas who, throughout as many great kalpas as there are grains of sand in the Ganges, have offered countless kinds of clothing, food and drink, bedding, medicine, wealth, exquisite flowers and fragrances to countless Buddhas, World-Honored Ones, making offerings, showing respect, honoring, and praising them. Furthermore, before countless Buddhas they cultivate the perfection of giving, cultivate pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā. Up to cultivating omniscient wisdom, path-aspect wisdom, and all-aspect wisdom before countless Buddhas. These Great Bodhisattvas also serve countless Buddhas, and before those Buddhas ask about the path to perfect enlightenment:
‘How should a Great Bodhisattva abide in unsurpassed perfect enlightenment? How should a Great Bodhisattva cultivate the perfection of giving up to Prajñāpāramitā; abide in emptiness of the internal up to emptiness of the emptiness of inherent nature; abide in suchness up to the inconceivable realm; abide in the noble truths of suffering, origin, cessation, and path; cultivate the four foundations of mindfulness up to the eightfold noble path; cultivate the four meditative absorptions, the four immeasurables, the four formless concentrations, the eight liberations up to the ten totalities; cultivate the three liberation doors of emptiness, signlessness, and wishlessness; cultivate the stage of Great Joy up to the stage of Dharma Cloud; cultivate the five kinds of eyes, the six supernormal powers; cultivate the ten powers of a Buddha up to the eighteen unique qualities of a Buddha; cultivate the thirty-two marks of a great being and the eighty excellent characteristics; cultivate the non-forgetting Dharma and the nature of always remaining equanimous; cultivate all dhāraṇī gateways and all samādhi gateways; cultivate contemplation of the twelve links of dependent origination in forward and reverse order; adorn and purify Buddha lands; bring about the accomplishment of sentient beings; cultivate the extraordinary spiritual powers of Great Bodhisattvas; cultivate completion of lifespan; learn to turn the great Dharma wheel; protect the true Dharma so it remains for a long time; cultivate omniscient wisdom, path-aspect wisdom, and all-aspect wisdom.’
According to what was asked before countless Buddhas, World-Honored Ones, they taught the Dharma in sequence. According to the instructions of the Buddhas, these Great Bodhisattvas abide and practice for immeasurable kalpas with courageous diligence, yet still do not attain what they seek, unsurpassed perfect enlightenment. How then can what you now practice and learn allow you to attain unsurpassed perfect enlightenment?”
Subhūti, although this Great Bodhisattva hears the words of that evil māra, his mind does not change, does not become frightened, fearful, doubtful, or confused. Instead, he becomes even more joyful and thinks:
“This bhikṣu benefits me greatly. Through skillful means he teaches me the obstructing path, allowing me to understand the obstructing Dharma. This definitely cannot attain the fruit of Stream-entry, up to Pratyekabuddha Bodhi, much less attain what I seek, unsurpassed perfect enlightenment.”
Subhūti, when that evil māra realizes that the Bodhisattva’s mind does not retreat, is not confused, and is not doubtful, he immediately transforms into countless bhikṣus and tells the Bodhisattva:
“We bhikṣus all previously sought unsurpassed perfect enlightenment. After practicing many difficult ascetic practices throughout immeasurable kalpas, we did not attain what we sought, unsurpassed perfect enlightenment. Now we have all retreated and attained the fruit of Arhatship, exhausted all outflows, and no longer experience suffering. How could you attain unsurpassed perfect enlightenment?”
Subhūti, after seeing and hearing this, the Great Bodhisattva immediately reflects:
“Certainly, it is an evil māra disguising himself as these bhikṣus in order to disturb my mind, teaching a similar obstructing path. Certainly, there is no Great Bodhisattva who practices Prajñāpāramitā and reaches perfection without attaining unsurpassed perfect enlightenment, then falls into the fruit of the Śrāvaka or Pratyekabuddha.”
At that time, the Bodhisattva further reflects:
“Certainly, there is no case where a Great Bodhisattva practices the perfection of giving up to Prajñāpāramitā and reaches perfection without attaining unsurpassed perfect enlightenment; likewise, there is certainly no case where one practices omniscient wisdom, path-aspect wisdom, and all-aspect wisdom to perfection without attaining unsurpassed perfect enlightenment.”
Subhūti, any Great Bodhisattva who accomplishes such actions and characteristics should be known as a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressing Great Bodhisattvas always think as follows:
“Any Great Bodhisattva who, according to the teachings of the Buddhas, diligently practices and learns, never separates from the perfections of giving, pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā, including the mental intentions corresponding to wondrous conduct; who never separates from thoughts corresponding to omniscient wisdom; who always uses skillful means to encourage sentient beings to diligently cultivate and learn the perfections of giving, pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā—this Great Bodhisattva will certainly not retreat from the six perfections, and will certainly not retreat from omniscient wisdom, and will surely attain unsurpassed perfect enlightenment.”
Subhūti, any Great Bodhisattva who accomplishes such actions and characteristics should be known as a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressing Great Bodhisattvas always think as follows:
“Any Great Bodhisattva who understands the activities of māras and does not follow the activities of māras; who understands evil companions and does not follow the words of evil companions; who understands realms and does not turn according to realms—this Great Bodhisattva will certainly not retreat from the six perfections, up to certainly not retreating from all-aspect wisdom, and will surely attain unsurpassed perfect enlightenment.”
Subhūti, any Great Bodhisattva who accomplishes such actions and characteristics should be known as a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressing Great Bodhisattvas, upon hearing the important Dharma teachings spoken by the Buddha, World-Honored One, always give rise to joy, reverence, and faithful acceptance; they understand the ultimate meaning. Their minds are firm like vajra, cannot be shaken, cannot be overcome, and they constantly diligently practice and learn the six perfections without becoming weary. They also encourage others to practice and learn the six perfections without becoming weary.
Subhūti, any Great Bodhisattva who accomplishes such actions and characteristics should be known as a non-retrogressing Great Bodhisattva.