THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 514
Chapter 19: SUCHNESS (2)
Furthermore, Subhūti, if a Great Bodhisattva wishes to quickly attain the unsurpassed enlightenment that he seeks, he should personally bring about the accomplishment of sentient beings, also encourage others to bring about the accomplishment of sentient beings, always sincerely praise the Dharma that brings about the accomplishment of sentient beings, and rejoice in praising those who have brought about the accomplishment of sentient beings.
He should personally adorn and purify the Buddha realms, also encourage others to adorn and purify the Buddha realms, always sincerely praise the Dharma of adorning and purifying Buddha realms, and rejoice in praising those who have adorned and purified Buddha realms.
He should personally develop the supreme spiritual powers of a Bodhisattva, also encourage others to develop the supreme spiritual powers of a Bodhisattva, always sincerely praise the Dharma for developing the supreme spiritual powers of a Bodhisattva, and rejoice in praising those who have developed the supreme spiritual powers of a Bodhisattva.
He should personally develop all-knowing wisdom, also encourage others to develop all-knowing wisdom, always sincerely praise the Dharma that gives rise to all-knowing wisdom, and rejoice in praising those who have developed all-knowing wisdom.
He should personally develop path-aspect wisdom, also encourage others to develop path-aspect wisdom, always sincerely praise the Dharma for developing path-aspect wisdom, and rejoice in praising those who have developed path-aspect wisdom.
He should personally develop all-aspect wisdom, also encourage others to develop all-aspect wisdom, always sincerely praise the Dharma that gives rise to all-aspect wisdom, and rejoice in praising those who have developed all-aspect wisdom.
He should personally put an end to all continuous habitual tendencies of afflictions, also encourage others to put an end to all continuous habitual tendencies of afflictions, always sincerely praise the Dharma for ending the continuous habitual tendencies of afflictions, and rejoice in praising those who have ended all continuous habitual tendencies of afflictions.
He should personally preserve his complete lifespan, also encourage others to preserve their complete lifespan, always sincerely praise the Dharma of preserving a complete lifespan, and rejoice in praising those who preserve their complete lifespan.
He should personally propagate the wondrous Dharma, also encourage others to propagate the wondrous Dharma, always sincerely praise the methods of propagating the wondrous Dharma, and rejoice in praising those who propagate the wondrous Dharma.
He should personally preserve the Right Dharma so that it continues to exist, also encourage others to preserve the Right Dharma so that it continues to exist, always sincerely praise the methods of preserving the Right Dharma so that it continues to exist, and rejoice in praising those who preserve the Right Dharma so that it continues to exist.
Subhūti, a Great Bodhisattva who wishes to quickly attain unsurpassed enlightenment must use non-attainment as a skillful means and must abide in this manner with regard to such phenomena.
Furthermore, Subhūti, Great Bodhisattvas should learn such skillful means of Prajñāpāramitā. If a Great Bodhisattva learns in this way, then he can abide in the Dharma in which he should abide. If he learns in this way and abides in such Dharma, then there will no longer be obstacles regarding the five aggregates; there will no longer be obstacles regarding the six internal sense bases; there will no longer be obstacles regarding the six external sense bases; there will no longer be obstacles regarding the six internal elements; there will no longer be obstacles regarding the six external elements; there will no longer be obstacles regarding the six consciousness realms; there will no longer be obstacles regarding the six contacts; there will no longer be obstacles regarding the six feelings; there will no longer be obstacles regarding the six elements; there will no longer be obstacles regarding the four conditions; there will no longer be obstacles regarding ignorance up to old age and death; there will no longer be obstacles regarding abstaining from killing living beings up to wrong views; there will no longer be obstacles regarding the four meditations, the four immeasurable states, and the four formless concentrations; there will no longer be obstacles regarding generosity up to Prajñāpāramitā; there will no longer be obstacles regarding internal emptiness up to emptiness of the intrinsic nature of emptiness; there will no longer be obstacles regarding suchness up to the inconceivable realm; there will no longer be obstacles regarding the four noble truths of suffering, origin, cessation, and path; there will no longer be obstacles regarding the four foundations of mindfulness up to the eightfold noble path; there will no longer be obstacles regarding the three liberation doors of emptiness, signlessness, and wishlessness; there will no longer be obstacles regarding the eight liberations up to the ten totalities; there will no longer be obstacles regarding the stages from the stage of pure observation up to the stage of the Tathāgata; there will no longer be obstacles regarding the stages from the stage of Supreme Joy up to the stage of Dharma Cloud; there will no longer be obstacles regarding all dhāraṇī methods and all samādhi methods; there will no longer be obstacles regarding the five kinds of eyes and the six supernatural powers; there will no longer be obstacles regarding the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; there will no longer be obstacles regarding great loving-kindness, great compassion, great sympathetic joy, and great equanimity; there will no longer be obstacles regarding the thirty-two marks of a Great Being and the eighty excellent characteristics; there will no longer be obstacles regarding the Dharma of not forgetting and the nature of constant equanimity; there will no longer be obstacles regarding observing the twelve links of dependent origination in forward and reverse order; there will no longer be obstacles regarding knowing suffering, abandoning origin, realizing cessation, and cultivating the path; there will no longer be obstacles regarding the fruit of stream-entry up to Pratyekabuddha enlightenment; there will no longer be obstacles regarding entering the Bodhisattva’s position of correct nature free from birth; there will no longer be obstacles regarding bringing about the accomplishment of sentient beings, purifying Buddha realms, and developing the supreme spiritual powers of a Bodhisattva; there will no longer be obstacles regarding all-knowing wisdom, path-aspect wisdom, and all-aspect wisdom; there will no longer be obstacles regarding ending all continuous habitual tendencies of afflictions; there will no longer be obstacles regarding the completion of lifespan; there will no longer be obstacles regarding propagating the wondrous Dharma; there will no longer be obstacles regarding protecting the Right Dharma so that it remains for a long time.
Why is this so? Subhūti, this Great Bodhisattva from ancient times until now has not upheld the form aggregate up to the consciousness aggregate; has not upheld the eye sense base up to the mind sense base; has not upheld the form sense object up to the Dharma sense object; has not upheld the eye element up to the mind element; has not upheld the form element up to the Dharma element; has not upheld the eye consciousness realm up to the mind consciousness realm; has not upheld eye contact up to mind contact; has not upheld the feelings arising from eye contact as condition up to the feelings arising from mind contact as condition; has not upheld the earth element up to the consciousness element; has not upheld causes and conditions up to dominant conditions; has not upheld ignorance up to old age and death; has not upheld abstaining from killing living beings up to wrong views; has not upheld the four meditations, the four immeasurable minds, and the four formless concentrations; has not upheld the Perfection of Generosity up to the Perfection of Wisdom; has not upheld internal emptiness up to emptiness of the intrinsic nature of emptiness; has not upheld suchness up to the inconceivable realm; has not upheld the four noble truths of suffering, origin, cessation, and path; has not upheld the four foundations of mindfulness up to the eightfold noble path; has not upheld the three liberation doors of emptiness, signlessness, and wishlessness; has not upheld the eight liberations up to the ten totalities; has not upheld the stages from pure observation up to the stage of the Tathāgata; has not upheld the stages from Supreme Joy up to Dharma Cloud; has not upheld all dhāraṇī methods and all samādhi methods; has not upheld the five kinds of eyes and the six supernatural powers; has not upheld the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; has not upheld great loving-kindness, great compassion, great sympathetic joy, and great equanimity; has not upheld the thirty-two excellent marks and eighty excellent characteristics; has not upheld the Dharma of not forgetting and the nature of constant equanimity; has not upheld the twelve links of dependent origination; has not upheld knowing suffering, abandoning origin, realizing cessation, and cultivating the path; has not upheld the fruit of stream-entry up to Pratyekabuddha enlightenment; has not upheld entering the position of correct nature free from birth of a Bodhisattva; has not upheld bringing about the accomplishment of sentient beings and purifying Buddha realms; has not upheld the supreme spiritual powers of a Bodhisattva; has not upheld ending all continuous habitual tendencies of afflictions; has not upheld the perfection of lifespan; has not upheld propagating the Right Dharma so that it remains for a long time; has not upheld all-knowing wisdom, path-aspect wisdom, and all-aspect wisdom. Why? Because the form aggregate up to the consciousness aggregate cannot be upheld.
If something cannot be upheld, then it is not the form aggregate up to the consciousness aggregate. Expanding this explanation, all-knowing wisdom, path-aspect wisdom, and all-aspect wisdom cannot be upheld. If they cannot be upheld, then they are not all-knowing wisdom, path-aspect wisdom, and all-aspect wisdom.
When the place where this Great Bodhisattva should abide was spoken of, two thousand Bodhisattvas in the assembly simultaneously attained the patience with regard to the Dharma of non-arising.
**Chapter 20: THE CHARACTERISTICS OF NON-RETROGRESSION (1)**
At that time, Subhūti again addressed the Buddha:
“Based on what characteristics of conduct should we recognize this non-retrogressing Great Bodhisattva?”
The Buddha said:
“Subhūti, if a Great Bodhisattva can truly understand that whether they are ordinary beings, or Śrāvakas, or Pratyekabuddhas, or Bodhisattvas, or Tathāgatas—although such levels are spoken of as different, in the true nature of all phenomena they are unchanging, without differentiation, non-dual, and without two aspects.
Although this Great Bodhisattva has truly entered the suchness of all phenomena, he does not discriminate regarding suchness because he takes non-attainment as a skillful means.
This Great Bodhisattva has realized the suchness of all phenomena, therefore even upon hearing that suchness and all phenomena are non-dual and non-different, his mind has no doubt. Why? Because suchness and phenomena cannot be said to be one, cannot be said to be different, cannot be said to be the same, and cannot be said to be not the same.
This Great Bodhisattva never belittles this matter and speaks words about it carelessly. Whatever words he speaks always bring benefit and meaning. If words have no meaning and no benefit, he definitely does not speak them.
This Great Bodhisattva completely does not regard the good or bad qualities, superiority or inferiority, of others; he equally regards them with compassion and teaches them the Dharma.
This Great Bodhisattva does not consider the noble or lowly lineage of a Dharma teacher; he only seeks to explain the truly pure meaning of Dharma.
Subhūti, a non-retrogressing Great Bodhisattva always has such conduct. Because he has these kinds of conduct, one should know that he is a non-retrogressing Great Bodhisattva.”
The venerable Subhūti again addressed the Buddha:
“Furthermore, by what characteristics of conduct can one know that this is a non-retrogressing Great Bodhisattva?”
The Buddha said:
“Subhūti, if a Great Bodhisattva is able to contemplate that all dharmas have no characteristics of activity, you should know that this is a Great Bodhisattva who is irreversible.
At that time, Subhūti again addressed the Buddha:
“If all dharmas have no characteristics of activity, then what dharma is transformed such that one is called irreversible?”
The Buddha said:
“Subhūti, a Great Bodhisattva transforms the aggregate of form up to the aggregate of consciousness, and thus is called irreversible. Transforming the eye faculty up to the mind faculty, one is called irreversible. Transforming the form realm up to the dharma realm, one is called irreversible. Transforming the eye element up to the mind element, one is called irreversible. Transforming the form element up to the dharma element, one is called irreversible. Transforming the eye-consciousness element up to the mind-consciousness element, one is called irreversible. Transforming eye-contact up to mind-contact, one is called irreversible. Transforming the feelings arising dependent upon eye-contact up to the feelings arising dependent upon mind-contact, one is called irreversible. Transforming the earth element up to the consciousness element, one is called irreversible. Transforming causes and conditions up to the dominant condition, one is called irreversible. Transforming ignorance up to aging and death, one is called irreversible. Transforming giving up to Prajñāpāramitā, one is called irreversible. Transforming inner emptiness up to the emptiness of the non-existence of intrinsic nature, one is called irreversible. Transforming suchness up to the inconceivable realm, one is called irreversible. Transforming the four noble truths of suffering, origination, cessation, and the path, one is called irreversible. Transforming the four meditations, the four immeasurables, and the four formless absorptions, one is called irreversible. Transforming the four applications of mindfulness up to the eightfold noble path, one is called irreversible. Transforming the three liberation doors of emptiness, signlessness, and wishlessness, one is called irreversible. Transforming the eight liberations up to the ten universal bases, one is called irreversible. Transforming the stage of pure contemplation up to the stage of the Tathāgata, one is called irreversible. Transforming the stage of Supreme Joy up to the Dharma Cloud stage, one is called irreversible. Transforming all dhāraṇī gateways and all samādhi gateways, one is called irreversible. Transforming the five kinds of eyes up to the six supernormal powers, one is called irreversible. Transforming the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha, one is called irreversible. Transforming great loving-kindness, great compassion, great sympathetic joy, and great equanimity, one is called irreversible. Transforming the thirty-two marks of a Great Being and the eighty excellent characteristics, one is called irreversible. Transforming the quality of never forgetting and the nature of constant equanimity, one is called irreversible. Transforming the fruit of Stream-entry up to Pratyekabuddha enlightenment, one is called irreversible. Transforming all-knowledge, knowledge of the paths, and knowledge of all aspects, one is called irreversible. Transforming the level of ordinary beings, the level of Śrāvakas, the level of Pratyekabuddhas, the level of Bodhisattvas, or the level of Tathāgatas, one is called irreversible. Transforming all practices of Great Bodhisattvas, one is called irreversible. Transforming the unsurpassed complete enlightenment of all Buddhas, one is called irreversible.
Why? Because the intrinsic nature of form is not truly existent, and likewise the intrinsic nature of the unsurpassed complete enlightenment of all Buddhas is also not truly existent. Because this Great Bodhisattva does not abide in any of the aforementioned dharmas, he is called irreversible. If a Great Bodhisattva is able to know this, he is called an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas do not wish to see the appearances or hear the words of Śramaṇas, non-Buddhist practitioners, Brahmins, and others, even if those Śramaṇas and Brahmins have correctly known and truly seen the dharmas they have perceived, or are able to establish teachings of definite right view—there is absolutely no such possibility. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, with regard to the Dharma and Discipline perfectly taught by the Buddha, all irreversible Great Bodhisattvas have profound faith and understanding and do not give rise to doubt. Regarding worldly matters, they do not fall into attachment to precepts and practices, do not fall into wrong views, and do not cling to worldly auspicious signs as being purification. They completely do not worship other gods, as is done by non-Buddhist practitioners and worldly people. They also do not offer garlands, powdered incense, applied incense, clothing, necklaces, banners, jeweled canopies, music, or lamps to gods or non-Buddhist practitioners. If a Great Bodhisattva accomplishes such actions, then that is an irreversible Great Bodhisattva.
Furthermore, Subhūti, irreversible Great Bodhisattvas do not fall into hell, the animal realm, the realm of hungry ghosts, or the realm of asuras. They are not born into lowly families, namely the families of caṇḍālas or pukkasas. They certainly do not receive the karmic result of being born as eunuchs, sexless beings, hermaphrodites, or in a female body. Nor do they receive bodies that are blind, deaf, mute, crippled, missing limbs, afflicted with leprosy, disfigured, dwarfed, hunchbacked, and so forth. They certainly are not born in the eight difficult circumstances. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas always wish to practice the ten wholesome paths of karma: they themselves refrain from taking life up to abandoning wrong views; they also encourage others to refrain from taking life up to abandoning wrong views. They sincerely praise the Dharma of refraining from taking life up to abandoning wrong views, and joyfully praise those who refrain from taking life up to abandoning wrong views. Even in dreams, these Great Bodhisattvas do not manifest actions belonging to the ten unwholesome karmas, much less when awake do they engage in such actions. If Great Bodhisattvas accomplish such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas, for the benefit of all sentient beings, using non-attainment as a skillful means, constantly practice giving up to Prajñāpāramitā, and never become lazy or abandon the practice. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas, having retained, reflected upon, read, and recited however many Sūtras up to Abhidharma discussions, fully understand them. They then constantly give this Dharma as a gift to all sentient beings, thinking: ‘How can the vows they have made and the true aspirations they seek be completely fulfilled?’
They dedicate the roots of virtue from this gift of Dharma equally to all sentient beings, and, using non-attainment as a skillful means, dedicate them toward unsurpassed complete enlightenment. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas completely have no thoughts of doubt or hesitation toward the profound Dharma gateways taught by the Buddha.”
The Venerable Subhūti immediately said to the Buddha:
“For what reason do irreversible Great Bodhisattvas completely have no thoughts of doubt or hesitation toward the profound Dharma gateways taught by the Buddha?”
The Buddha said:
“Subhūti, all irreversible Great Bodhisattvas completely do not see any dharma that can be doubted or hesitated over. That is, they do not see the aggregate of form up to the aggregate of consciousness; they do not see the eye faculty up to the mind faculty; they do not see the form realm up to the dharma realm; they do not see the eye element up to the mind element; they do not see the form element up to the dharma element; they do not see the eye-consciousness element up to the mind-consciousness element; they do not see eye-contact up to mind-contact; they do not see feelings arising dependent upon eye-contact up to feelings arising dependent upon mind-contact; they do not see the earth element up to the consciousness element; they do not see causes and conditions up to dominant conditions; they do not see ignorance up to aging and death; they do not see the perfection of giving up to the perfection of wisdom; they do not see inner emptiness up to the emptiness of the non-existence of intrinsic nature; they do not see suchness up to the inconceivable realm; they do not see the four noble truths of suffering, origination, cessation, and path; they do not see the four meditations, four immeasurables, and four formless absorptions; they do not see the four applications of mindfulness up to the eightfold noble path; they do not see the three liberation doors of emptiness, signlessness, and wishlessness; they do not see the eight liberations up to the ten universal bases; they do not see the stage of pure contemplation up to the stage of the Tathāgata; they do not see the stage of Supreme Joy up to the Dharma Cloud stage; they do not see all dhāraṇī gateways and all samādhi gateways; they do not see the five kinds of eyes and the six supernormal powers; they do not see the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; they do not see great loving-kindness, great compassion, great sympathetic joy, and great equanimity; they do not see the thirty-two marks of a Great Being and the eighty excellent characteristics; they do not see the quality of never forgetting and the nature of constant equanimity; they also do not see all-knowledge, knowledge of the paths, and knowledge of all aspects; they do not see the fruit of Stream-entry up to Pratyekabuddha enlightenment; and they do not see all practices of Great Bodhisattvas or the unsurpassed complete enlightenment of all Buddhas. Among these, there is no dharma that can be doubted or hesitated over. If a Great Bodhisattva completely accomplishes such actions, then you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, all Great Bodhisattvas accomplish gentle, pleasing, and lovable actions of body, speech, and mind. Toward sentient beings, their minds are without obstruction. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas constantly accomplish loving-kindness, compassion, sympathetic joy, equanimity, and so forth, together with actions of body, speech, and mind, in order to bring benefit and happiness to sentient beings. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, the minds of all irreversible Great Bodhisattvas do not dwell together with the five hindrances. The five hindrances are sensual desire, anger, sloth and torpor, remorse and restlessness, and doubt. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas have already broken all latent tendencies. All bonds of subsidiary afflictions will never arise again. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas, when going out, entering, and moving about, have minds free from confusion and always abide in right mindfulness and awareness. Their deportment, advancing and stopping, walking, standing, lying down, and sitting are all like this. Wherever they go, they examine the place before stepping, move calmly moment by moment, look straight ahead while walking, and their movements and speech are not coarse or harsh. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, the belongings of irreversible Great Bodhisattvas, such as bedding and clothing, are always fragrant and clean, without unpleasant odors, sweat, lice, or fleas. Their minds delight in cleanliness and beauty, and their bodies are free from illness. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas have pure body and mind, unlike ordinary human bodies that are constantly being consumed by eighty thousand kinds of worms. Why? Because the roots of virtue of these Bodhisattvas increase and surpass the worldly bodies they have received; inside and outside are clean, and therefore no worms consume their bodies. As their roots of virtue gradually increase, their bodies and minds become increasingly pure. Because of this, the bodies and minds of these Bodhisattvas are firm like vajra and cannot be harmed by adverse conditions. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
The Venerable Subhūti again addressed the Buddha:
“How do these irreversible Great Bodhisattvas cause their body, speech, and mind to always remain pure?”
The Buddha said:
“Subhūti, the roots of virtue of these Great Bodhisattvas gradually increase in this way. Because they are governed by the power of these roots of virtue, until the end of future time, the karma of body, speech, and mind will never arise. Therefore, body, speech, and mind are always pure.
Furthermore, Subhūti, the three excellent practices of the body, the four excellent practices of speech, and the three excellent practices of mind of these Great Bodhisattvas are always manifested. Therefore, at all times their body, speech, and mind are pure. Through this purity, they surpass the stages of Śrāvakas and Pratyekabuddhas and abide in the firm, unmoving position of Bodhisattvas. Therefore, body, speech, and mind are always pure. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas do not value gain, do not seek fame, and are not attached to food, clothing, bedding, dwellings, or wealth. Although they practice the twelve ascetic virtues of Dhūta, they do not become proud or rely upon them. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, all irreversible Great Bodhisattvas constantly practice giving up to Prajñāpāramitā and ultimately do not give rise to stinginess, greed, violation of precepts, anger, laziness, distraction, ignorance, or any afflictive bonds associated with the mind. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, the profound and firm wisdom of all irreversible Great Bodhisattvas arises through listening to the true Dharma, honoring it, believing and accepting it, focusing their minds, and thoroughly contemplating its meaning. According to the Dharma they have received, whether worldly or transcendent, they are able through skillful means to enter into the profound meaning and significance of Prajñāpāramitā. All worldly activities they undertake also rely upon Prajñāpāramitā to enter the nature of Dharma. They do not see any activity that exists outside that nature of Dharma. If there is any dharma that does not accord with the nature of Dharma, they can also skillfully enter into the profound meaning and significance of Prajñāpāramitā. Therefore, they do not see any dharma outside that nature of Dharma. If a Great Bodhisattva accomplishes such actions, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, regarding irreversible Great Bodhisattvas, suppose an evil Māra appears before them and conjures eight great hells. Within each great hell, he creates countless hundreds of thousands of Bodhisattvas who are burned by fierce flames and undergo bitter, severe, and painful suffering. After creating this illusion, he says to the irreversible Bodhisattvas:
‘These Bodhisattvas have all received the prediction of irreversibility regarding unsurpassed complete enlightenment, and therefore they have fallen into this great hell and endure such extreme suffering. Now you Bodhisattvas have also received the prediction of irreversibility regarding unsurpassed complete enlightenment, and you too will fall into this great hell and suffer such torments. Thus, the Buddha has predicted that you will suffer in the great hells, not that you will be irreversible in unsurpassed complete enlightenment. Therefore, you should quickly abandon the mind of great Bodhi; perhaps then you can escape this hell and be reborn in the heavens or as a human and enjoy happiness and pleasure.’
When they hear this, the minds of irreversible Great Bodhisattvas do not waver at all, nor do they become afraid or doubtful. They only think:
‘Having received the prediction of irreversibility, it is certainly impossible that a Great Bodhisattva would fall into hell, the animal realm, the realm of hungry ghosts, or the realm of asuras. Why? Because irreversible Bodhisattvas certainly have no unwholesome karma, and there is also no case where wholesome karma would bring such a painful result. The Buddhas certainly do not speak false words. Whatever the Tathāgata says is for the benefit and happiness of all sentient beings, and is spoken out of great loving-kindness and great compassion. What is seen and heard today is entirely created by the evil Māra and is not real.’
If a Great Bodhisattva accomplishes actions and characteristics such as these, you should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, regarding irreversible Great Bodhisattvas, suppose an evil Māra disguises himself as a Śramaṇa and comes before a Bodhisattva, saying:
‘Previously you heard that if one practices giving up to Prajñāpāramitā, one will quickly perfect them, and eventually attain the unsurpassed complete enlightenment one seeks. What you heard is false teaching; quickly abandon it and do not regard it as true. Moreover, previously you heard: “All Tathāgatas, Worthy Ones, Fully Enlightened Ones, and their disciples, from the time they first arouse the mind of enlightenment until the time the true Dharma remains, always rejoice in all virtuous roots of merit that have been obtained, gather them all together, give them equally to sentient beings, and, using non-attainment as a skillful means, dedicate them together toward unsurpassed complete enlightenment.” These words you heard are also false teachings; quickly discard them and do not regard them as true. If you abandon these false teachings you have heard, I will teach you the pure and correct Buddha Dharma, causing you to cultivate it and quickly attain unsurpassed complete enlightenment. What you heard before was not the true teaching of the Buddha, but merely mistaken texts composed in verse. What I say is the true teaching of the Buddha.’
Subhūti, you should know that if a Great Bodhisattva hears these words and their mind wavers, doubts, or becomes afraid, you should know that this person has not yet received the prediction of irreversibility and has not yet become certain regarding unsurpassed complete enlightenment. Such a person is not called an irreversible Great Bodhisattva.
Subhūti, you should know that when they hear such words, if the minds of Great Bodhisattvas do not waver, doubt, or fear, but only abide in the Dharma nature that is uncreated, without characteristics, and without arising, then regardless of what they do, these Great Bodhisattvas do not believe in the words of others, nor do they practice giving up to Prajñāpāramitā according to the instructions of others. They do not follow the instructions of others until they attain unsurpassed complete enlightenment. You should know that these Great Bodhisattvas have already attained irreversibility regarding unsurpassed complete enlightenment.
Just as an Arhat who has exhausted all outflows, regardless of what he does, does not believe the words of others, directly realizes the flawless and doubt-free Dharma nature, and cannot be disturbed by any evil Māras, so too all Śrāvakas, Pratyekabuddhas, non-Buddhist practitioners, and evil Māras cannot destroy or break the mind of this irreversible Great Bodhisattva, nor can they cause them to retreat from the fruit of Bodhi. This Great Bodhisattva has certainly abided in the irreversible stage. Therefore, whatever activities they undertake, they examine them themselves and do not merely act based on trust in others. Even the teachings of Tathāgatas, Worthy Ones, Fully Enlightened Ones are not easily accepted and followed without examination, much less would they believe and follow the words of Śrāvakas, Pratyekabuddhas, non-Buddhist practitioners, or evil Māras.
If this Great Bodhisattva were to do anything without examining it themselves and merely trust the words of others, such a thing is certainly impossible. Why? Because this Great Bodhisattva does not see any dharma that can be relied upon through belief and practice. Why? Because the Great Bodhisattva does not see form as something that can be relied upon through belief and practice. They do not see feeling, perception, formations, or consciousness as something that can be relied upon through belief and practice. They also do not see the suchness of form as something that can be relied upon through belief and practice. They do not see the suchness of feeling, perception, formations, or consciousness as something that can be relied upon through belief and practice.
Expanding this further, they do not see any of the practices of Great Bodhisattvas as something that can be relied upon through belief and practice; they do not see the unsurpassed complete enlightenment of all Buddhas as something that can be relied upon through belief and practice. They also do not see the suchness of all practices of Great Bodhisattvas as something that can be relied upon through belief and practice; they do not see the suchness of the unsurpassed complete enlightenment of all Buddhas as something that can be relied upon through belief and practice.”
If a Great Bodhisattva accomplishes actions and characteristics such as these, one knows that this Great Bodhisattva is irreversible.
Furthermore, Subhūti, suppose an evil demon disguises himself as a Bhikṣu and comes before all irreversible Great Bodhisattvas and says:
“Your practice is a dharma of birth and death, not the practice of a Bodhisattva, and it is not through this that you can attain the unsurpassed perfect enlightenment you seek. Today you should practice the path that ends suffering, quickly bring all suffering to an end, and enter Nirvāṇa. At that time, the evil demon will teach the Bodhisattva a similar path that obstructs and leads into birth and death. This includes the contemplation of a corpse, or the contemplation of bluish discoloration, or the contemplation of decay, or the contemplation of swelling, or the contemplation of being eaten by worms, or the contemplation of dark red color; or loving-kindness, compassion, joy, or equanimity; or the first meditative absorption, up to the fourth meditative absorption; or the sphere of infinite space, up to the sphere of neither perception nor non-perception, and he tells the Bodhisattva:
‘This is the true path, the true practice. Through this path and this practice, you will attain the fruit of Stream-entry, or the fruit of Once-returning, or the fruit of Non-returning, or the fruit of Arhatship, or Pratyekabuddha enlightenment. Through this path and this practice, you will quickly put an end to all birth, aging, sickness, and death. Why should you endure the long suffering of saṃsāra? Even this present suffering body should be abandoned with aversion; why then seek a future suffering body? You should reflect for yourself and abandon what you previously believed.’
Subhūti, you should know that when this Great Bodhisattva hears these words, his mind does not waver, nor does he become doubtful, afraid, or frightened. He only thinks:
‘This Bhikṣu has greatly benefited me. He is able to teach me a similar obstructing path, enabling me to know that this path cannot lead to the fruit of Stream-entry, nor even to Pratyekabuddha enlightenment, much less to the unsurpassed perfect enlightenment.’
Having thought this, this Great Bodhisattva becomes greatly joyful.
He further thinks:
‘Now this Bhikṣu is greatly beneficial to me. He has skillfully taught me the dharma that obstructs the path, enabling me to understand the obstructing dharma, and then I can freely cultivate and learn within the three vehicles.’
Subhūti, you should know that when that evil demon sees this Bodhisattva’s profound inner joy, he again says:
“Good son, would you now like to see those Great Bodhisattvas who have wasted a long period of time practicing useless conduct? Namely, those Great Bodhisattvas who, throughout countless great kalpas equal in number to the sands of the Ganges, used countless supreme and wondrous offerings such as food and drink, clothing, bedding, medicine, wealth, fragrances, and flowers to make offerings, pay homage, honor, respect, and praise the World-Honored Buddhas.
They also practiced at the places of countless Buddhas the perfection of giving up to and including the perfection of wisdom; learned to abide in inner emptiness up to emptiness of the non-inherent nature of self-nature; learned to abide in suchness up to the inconceivable realm; learned to abide in the four noble truths of suffering, origin, cessation, and path; cultivated the four foundations of mindfulness up to the eightfold noble path; cultivated the four meditative absorptions, the four immeasurable states, and the four formless concentrations; cultivated the three liberations of emptiness, signlessness, and wishlessness; cultivated the eight liberations up to the ten totalities; cultivated the stages of Great Bodhisattvas; cultivated all dhāraṇī methods and all samādhi methods; cultivated the five kinds of eyes and the six supernatural powers; cultivated the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; cultivated great loving-kindness, great compassion, great joy, and great equanimity; cultivated the quality of not forgetting and the nature of always relinquishing; cultivated the observation of the twelve links of dependent origination in forward and reverse order in order to bring about the accomplishment of sentient beings and purify Buddha-fields; cultivated the superior supernatural powers of Bodhisattvas; and finally cultivated all-knowing wisdom, wisdom of the modes of the path, and wisdom of all aspects.
These Great Bodhisattvas also drew near and served countless Buddhas and asked the Buddhas about the path of Great Bodhisattvas. They asked:
‘How does a Great Bodhisattva abide in the Great Vehicle? How does a Great Bodhisattva cultivate the perfection of giving up to and including the perfection of wisdom; abide in inner emptiness up to emptiness of the non-inherent nature of self-nature; abide in suchness up to the inconceivable realm; abide in the four 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 immeasurable states, and the four formless concentrations; cultivate the three liberations of emptiness, signlessness, and wishlessness; cultivate the eight liberations up to the ten totalities; cultivate the stages of Great Bodhisattvas; cultivate all dhāraṇī methods and all samādhi methods; cultivate the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; cultivate great loving-kindness, great compassion, great joy, and great equanimity; cultivate the quality of not forgetting and the nature of always relinquishing; cultivate the observation of the twelve links of dependent origination in forward and reverse order, bringing about the accomplishment of sentient beings and purifying Buddha-fields; cultivate the superior supernatural powers of Bodhisattvas; and finally cultivate all-knowing wisdom, wisdom of the modes of the path, and wisdom of all aspects?’
Countless World-Honored Buddhas, when asked in this way, successively taught them the Dharma. These assemblies of Great Bodhisattvas, following the Buddha’s teachings, abided in cultivation and learning. Even after passing through countless kalpas of vigorous and courageous effort, they still could not attain unsurpassed perfect enlightenment; how then could your practice today possibly enable you to attain unsurpassed perfect enlightenment?
Subhūti, you should know that although they hear these things, the minds of these Great Bodhisattvas do not change. They are not alarmed, afraid, doubtful, or confused. Instead, they become even more joyful and think:
‘Now this Bhikṣu has given me great benefit. For my sake, he has skillfully taught the obstructing dharma, helping me understand that this obstructing dharma certainly cannot lead to the fruit of Stream-entry up to Pratyekabuddha enlightenment, much less can it lead to the attainment of unsurpassed perfect enlightenment.’
When the evil demon knows that this Bodhisattva’s mind does not retreat and has no doubt, he transforms into the forms of countless Bhikṣus and tells the Bodhisattva:
“In the past, these Bhikṣus all diligently sought unsurpassed perfect enlightenment. They underwent countless kalpas practicing difficult and painful practices, yet they did not attain the unsurpassed perfect enlightenment they sought. Today they have all retreated and abide in the fruit of Arhatship; their outflows have been exhausted, and they have reached the far shore of suffering. How then can you attain unsurpassed perfect enlightenment?”
Subhūti, you should know that after hearing this, the Great Bodhisattva immediately thinks:
“Certainly this evil demon has transformed himself into the form of a Bhikṣu in order to disturb my mind. Therefore I will explain this similar obstructing path: There absolutely do not exist any Great Bodhisattvas who cultivate the perfection of wisdom to complete perfection, yet fail to attain unsurpassed perfect enlightenment and instead retreat to the vehicle of the Śrāvakas or the Pratyekabuddhas.”
At that time, the Bodhisattva again thinks:
“If a Great Bodhisattva cultivates the perfection of giving up to and including the perfection of wisdom to the ultimate stage yet does not attain unsurpassed perfect enlightenment, then such a thing is certainly impossible. Broadly speaking, if a Great Bodhisattva cultivates all-knowing wisdom, wisdom of the modes of the path, and wisdom of all aspects to complete perfection yet does not attain unsurpassed perfect enlightenment, then such a thing is certainly impossible.”
If a Great Bodhisattva accomplishes actions such as these, one knows that this Great Bodhisattva is irreversible.
Furthermore, Subhūti, all irreversible Great Bodhisattvas constantly practice the perfection of wisdom with this thought:
“According to the Buddha’s teaching, if a Great Bodhisattva diligently cultivates and never separates from the excellent practices of the six perfections; never separates from the intention corresponding to the six perfections; never separates from the intention corresponding to all-knowing wisdom; and constantly uses skillful means to encourage sentient beings to diligently cultivate giving, pure morality, patience, diligence, meditative absorption, and the perfection of wisdom, then this Great Bodhisattva will certainly not retreat from the perfection of giving up to and including the perfection of wisdom; certainly not retreat from inner emptiness up to emptiness of the non-inherent nature of self-nature; certainly not retreat from suchness up to the inconceivable realm; certainly not retreat from the four noble truths; certainly not retreat from the four foundations of mindfulness up to the eightfold noble path; certainly not retreat from the four meditative absorptions, the four immeasurable minds, and the four formless concentrations; certainly not retreat from the three liberations; certainly not retreat from the eight liberations up to the ten totalities; certainly not retreat from the stages of Bodhisattvas; certainly not retreat from all dhāraṇī methods and all samādhi methods; certainly not retreat from the five kinds of eyes and the six supernatural powers; certainly not retreat from the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; certainly not retreat from great loving-kindness, great compassion, great joy, and great equanimity; certainly not retreat from the quality of not forgetting and the nature of always relinquishing; certainly not retreat from all-knowing wisdom, wisdom of the modes of the path, and wisdom of all aspects. Thus, he will certainly attain unsurpassed perfect enlightenment.”
If a Great Bodhisattva accomplishes actions such as these, one knows that this Great Bodhisattva is irreversible.
Furthermore, Subhūti, all irreversible Great Bodhisattvas constantly practice the perfection of wisdom with this thought:
“If a Great Bodhisattva understands the activities of demons and does not follow demonic activities; understands evil companions and does not listen to evil companions; understands objects of experience but does not become transformed by those objects, then this Great Bodhisattva will certainly not retreat from the perfection of giving up to and including the perfection of wisdom; certainly not retreat from inner emptiness up to emptiness of the non-inherent nature of self-nature; certainly not retreat from suchness up to the inconceivable realm; certainly not retreat from the four noble truths; certainly not retreat from the four foundations of mindfulness up to the eightfold noble path; certainly not retreat from the four meditative absorptions, the four immeasurable states, and the four formless concentrations; certainly not retreat from the three liberations of emptiness, signlessness, and wishlessness; certainly not retreat from the eight liberations up to the ten totalities; certainly not retreat from the stages of Bodhisattvas; certainly not retreat from all dhāraṇī methods and all samādhi methods; certainly not retreat from the five kinds of eyes and the six supernatural powers; certainly not retreat from the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; certainly not retreat from great loving-kindness, great compassion, great joy, and great equanimity; certainly not retreat from the quality of not forgetting and the nature of always relinquishing; certainly not retreat from all-knowing wisdom, wisdom of the modes of the path, and wisdom of all aspects; then he will certainly attain unsurpassed perfect enlightenment.”
If a Great Bodhisattva accomplishes actions such as these, one knows that this Great Bodhisattva is irreversible.
Furthermore, Subhūti, all irreversible Great Bodhisattvas hear the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, expound this important teaching of the Dharma. Their profound minds become joyful; they respectfully believe, accept, and correctly understand its meaning. Their minds are firm like vajra, unable to be shaken or taken away. They constantly cultivate giving, pure morality, patience, diligence, meditative absorption, and the perfection of wisdom, and they also encourage others to cultivate them, without their minds becoming weary.
If a Great Bodhisattva accomplishes actions such as these, one knows that this Great Bodhisattva is irreversible.
At that time, Subhūti again said to the Buddha:
“What dharma does this irreversible Great Bodhisattva cause to retreat from, such that he is called irreversible?”
The Buddha said:
“Subhūti, this Great Bodhisattva causes the conception of the aggregate of form up to the conception of the aggregate of consciousness to retreat, and therefore is called irreversible; causes the conception of the eye-base up to the conception of the mind-base to retreat, and therefore is called irreversible; causes the conception of the form-base up to the conception of the dharma-base to retreat, and therefore is called irreversible; causes the conception of the eye-element up to the conception of the mind-element to retreat, and therefore is called irreversible; causes the conception of the form-element up to the conception of the dharma-element to retreat, and therefore is called irreversible; causes the conception of the eye-consciousness element up to the conception of the mind-consciousness element to retreat, and therefore is called irreversible; causes the conception of eye-contact up to the conception of mind-contact to retreat, and therefore is called irreversible; causes the conception of feelings arising dependent upon eye-contact up to the conception of feelings arising dependent upon mind-contact to retreat, and therefore is called irreversible; causes the conception of the earth element up to the conception of the consciousness element to retreat, and therefore is called irreversible; causes the conception of causes and conditions up to the conception of dominant conditions to retreat, and therefore is called irreversible; causes the conception of ignorance up to the conception of aging and death to retreat, and therefore is called irreversible; causes the thoughts of greed, anger, and delusion, and conceptions of various views, to retreat, and therefore is called irreversible.
He causes the conception of the perfection of giving up to the conception of the perfection of wisdom to retreat, and therefore is called irreversible; causes the conception of inner emptiness up to the conception of emptiness of the non-inherent nature of self-nature to retreat, and therefore is called irreversible; causes the conception of suchness up to the conception of the inconceivable realm to retreat, and therefore is called irreversible; causes the conception of the four noble truths to retreat, and therefore is called irreversible; causes the conception of the four foundations of mindfulness up to the conception of the eightfold noble path to retreat, and therefore is called irreversible; causes the conception of the four meditative absorptions, the four immeasurable states, and the four formless concentrations to retreat, and therefore is called irreversible; causes the conception of the three liberations—emptiness, signlessness, and wishlessness—to retreat, and therefore is called irreversible; causes the conception of the eight liberations up to the conception of the ten totalities to retreat, and therefore is called irreversible; causes the conception of the stages from the stage of pure contemplation up to the stage of the Tathāgata to retreat, and therefore is called irreversible; causes the conception of the stages from the stage of Extreme Joy up to the stage of Dharma Cloud to retreat, and therefore is called irreversible; causes the conception of all dhāraṇī methods and all samādhi methods to retreat, and therefore is called irreversible; causes the conception of the five kinds of eyes and six supernatural powers to retreat, and therefore is called irreversible; causes the conception of the ten powers of the Tathāgata up to the conception of the eighteen unique qualities of the Buddha to retreat, and therefore is called irreversible; causes the conception of great loving-kindness, great compassion, great joy, and great equanimity to retreat, and therefore is called irreversible; causes the conception of the thirty-two marks of a Great Being and the eighty excellent features to retreat, and therefore is called irreversible; causes the conception of the quality of not forgetting and the nature of always relinquishing to retreat, and therefore is called irreversible; causes the conception of the fruit of Stream-entry up to the conception of Pratyekabuddha enlightenment to retreat, and therefore is called irreversible; causes the conception of the practices of Great Bodhisattvas and the unsurpassed perfect enlightenment of Buddhas to retreat, and therefore is called irreversible; causes the conception of all-knowing wisdom, wisdom of the modes of the path, and wisdom of all aspects to retreat, and therefore is called irreversible; causes the conception of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas to retreat, and therefore is called irreversible.
Why is this so? Because this irreversible Great Bodhisattva uses the mark of emptiness itself to contemplate all dharmas. He has entered the correct nature of separation from birth for Bodhisattvas and does not see even the slightest dharma that can be grasped. Because nothing can be grasped, there is no creation of action. Because there is no creation of action, it is called ultimate non-arising. Because it is ultimate non-arising, it is called the patient acceptance of the non-arising of dharmas. Because he has attained this patient acceptance of the non-arising of dharmas, he is called an irreversible Great Bodhisattva.
If a Great Bodhisattva accomplishes actions such as these, one knows that he is an irreversible Great Bodhisattva.