THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 515
Chapter 20: THE CHARACTERISTICS OF NON-RETROGRESSION (2)
Furthermore, Subhūti, suppose there is an evil Māra who comes to the presence of all non-retrogressive Great Bodhisattvas, wishing to make them become weary of the unsurpassed Enlightenment, and says: “The wisdom of all-knowing wisdom is the same as space, with emptiness as its nature, and its own characteristic is originally empty. All dharmas are likewise, like space, with emptiness as their nature. Within this emptiness of their own characteristics, there is no dharma that can be called the subject that realizes, and there is no single dharma that can be called the object realized; the place of realization, the time of realization, and the causes and conditions of realization cannot be grasped either. Since all dharmas are like space, with emptiness as their nature, and their own characteristics are originally empty, why do you undergo useless hardship to seek attainment of the unsurpassed Enlightenment? Previously, you heard: ‘All assemblies of Bodhisattvas should seek the unsurpassed Enlightenment.’? All of that is the speech of Māra, not the true teaching of the Buddha. You should abandon the mind that seeks unsurpassed Enlightenment. Do not, for the sake of benefiting all sentient beings, bring upon yourselves long-lasting hardship. Although you practice various difficult austerities in order to seek Bodhi, in the end it cannot be attained.”
When hearing such words of discouragement, that Great Bodhisattva always carefully examines the matter of this evil Māra, thinking: “This evil Māra wishes to cause me to lose the mind of great Bodhi. I should not accept these words as true. Although all dharmas are like space, with emptiness as their nature, and their own characteristics are originally empty, sentient beings undergo long cycles of birth and death, not knowing and not seeing, acting with negligence and delusion, creating karmas, and bringing upon themselves the suffering of samsaric existence. I must put on the armor of merit whose nature and characteristics are like space, quickly attain the unsurpassed Enlightenment, and, in accordance with the Dharma taught, enable sentient beings to become liberated from the sufferings of birth and death, attain the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, Pratyekabuddha Bodhi, or attain unsurpassed Enlightenment, thereby being able to benefit and bring happiness to all until the end of future time.”
That Great Bodhisattva, from the time of first generating the mind, has heard this Dharma, therefore his mind is firm, unmoving, and non-retrogressive. Relying on this firm, unmoving, non-retrogressive mind, he constantly and correctly practices the six pāramitās. Having entered the Bodhisattva’s stage of right nature separated from birth, he again correctly practices the six pāramitās, gradually perfecting them and removing all bonds. Through this he enters the stage of non-retrogression. Therefore, even though evil Māras establish many kinds of methods to cause decline, they cannot make the great Bodhi mind generated by the Bodhisattva retreat. If a Great Bodhisattva accomplishes such characteristics and conduct, one should know that this Great Bodhisattva is non-retrogressive.
Venerable Subhūti then said to the Buddha:
“Is this Great Bodhisattva called non-retrogressive because he does not regress, or is he called non-retrogressive because he regresses?”
The Buddha said:
“Subhūti, this Great Bodhisattva is called non-retrogressive because he does not regress; he is also called non-retrogressive because he regresses.”
At that time, Subhūti again said to the Buddha:
“Why is this Great Bodhisattva called non-retrogressive because he does not regress? Why is he also called non-retrogressive because he regresses?”
The Buddha said:
“Subhūti, this Great Bodhisattva surpasses the stages of Śrāvaka and Pratyekabuddha and does not fall back into those two stages; therefore it is said that he is called non-retrogressive because he does not regress. This Great Bodhisattva has departed from the stages of Śrāvaka and Pratyekabuddha; with regard to those two stages, he certainly abandons them; therefore it is said that he is called non-retrogressive because he regresses. Thus this Bodhisattva has two ways of being called so, unlike other beings who are only called retrogressive. If a Great Bodhisattva accomplishes such characteristics and conduct, he will certainly attain unsurpassed Enlightenment. Evil Māras cannot cause him to lose it.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas, if they wish to enter the First Dhyāna up to the Fourth Dhyāna, can enter according to their wishes; if they wish to enter loving-kindness immeasurable up to equanimity immeasurable, they can enter according to their wishes; if they wish to enter the concentration of the Infinite Space Realm up to the concentration of Neither Perception nor Non-perception Realm, they can enter according to their wishes; if they wish to enter the four foundations of mindfulness up to the eightfold noble path, they can enter according to their wishes; if they wish to enter the first liberation up to the liberation of cessation of perception and feeling, they can enter according to their wishes; if they wish to enter the first supreme state up to the eighth supreme state, they can enter according to their wishes; if they wish to enter the first meditative absorption up to the concentration of cessation of perception and feeling, they can enter according to their wishes; if they wish to enter the first universal basis up to the tenth universal basis, they can enter according to their wishes; if they wish to enter the liberation doors of emptiness, signlessness, and wishlessness, they can enter according to their wishes; if they wish to manifest the five supernatural powers, they can manifest them according to their wishes.
Subhūti, you should know that although this Great Bodhisattva enters the four meditative absorptions and manifests the five supernatural powers, he does not receive their fruits. For this reason, he does not follow the power of the meditative absorptions, immeasurables, attainments, up to the cessation concentration and other merits, to take rebirth. He also does not attain the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, or Pratyekabuddha Bodhi. Because he wishes to benefit sentient beings, he willingly and deliberately takes whatever body in whatever place he should take, and according to his wishes it is accomplished; having completed the work that should be done, he departs. If a Great Bodhisattva accomplishes such characteristics and conduct, one should know that this Great Bodhisattva is non-retrogressive.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas accomplish the intention of unsurpassed Enlightenment and constantly never depart from the mind of great Bodhi. They do not value the aggregate of form up to the aggregate of consciousness; they do not value the eye sphere up to the mind sphere; they do not value the form sphere up to the dharma sphere; they do not value the eye element up to the mind element; they do not value the form element up to the dharma element; they do not value the eye-consciousness element up to the mind-consciousness element; they do not value eye-contact up to mind-contact; they do not value the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact; they do not value the earth element up to the consciousness element; they do not value causes and conditions up to the condition of predominance; they do not value all conditioned dependent arising; they do not value excellent marks; they do not value beauty; they do not value supports; they do not value dharmas with form or without form; they do not value visible or invisible dharmas; they do not value obstructed or unobstructed dharmas; they do not value contaminated or uncontaminated dharmas; they do not value conditioned or unconditioned dharmas; they do not value worldly or supramundane dharmas; they do not value self; they do not value sentient beings up to knowing and seeing; they do not value followers; they do not value relatives; they do not value status; they do not value wealth; they do not value the perfection of generosity up to the perfection of wisdom; they do not value inner emptiness up to the emptiness of the emptiness of self-nature; they do not value suchness up to the inconceivable realm; they do not value the four noble truths of suffering, origin, cessation, and path; they do not value the ten wholesome paths of karma; they do not value the four meditative absorptions, the four immeasurables, and the four formless concentrations; they do not value the five supernatural powers; they do not value the four foundations of mindfulness up to the eightfold noble path; they do not value the liberation doors of emptiness, signlessness, and wishlessness; they do not value the eight liberations up to the ten universal bases; they do not value the stage of pure contemplation up to the stage of the Tathāgata; they do not value the stage of Extremely Joyful up to the stage of Dharma Cloud; they do not value all dhāraṇī teachings and all samādhi teachings; they do not value the five kinds of eyes and the six supernatural powers; they do not value the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; they do not value great loving-kindness, great compassion, great joy, and great equanimity; they do not value the dharma of never forgetting and the nature of constant equanimity; they do not value all-knowing wisdom, path-knowing wisdom, and omniscient wisdom; they do not value the fruit of Stream-entry up to Pratyekabuddha Bodhi; they do not value all practices of Great Bodhisattvas; they do not value the unsurpassed Enlightenment of all Buddhas; they do not value adornment of Buddha lands; they do not value maturation of sentient beings; they do not value seeing many Buddhas; they do not value cultivating roots of goodness.
Why is this? Because this Great Bodhisattva understands that all dharmas are like space, with emptiness as their nature, and their own characteristics are all empty. He does not see any dharma that can be valued or cherished. The producer, that which is produced, the time of production, the place of production, and the causes and conditions of production cannot be grasped. Why? Because all dharmas are equal to space, their nature and characteristics are empty, because they are without arising. This Great Bodhisattva accomplishes the intention of unsurpassed Enlightenment, constantly never departing from the mind of great Bodhi. In the four bodily deportments, when going out and coming in, moving back and forth, placing down and lifting up his feet, his mind is not scattered; his walking, standing, lying, sitting, advancing, stopping, going out, and carrying out activities all remain in right mindfulness. If a Great Bodhisattva accomplishes such characteristics and conduct, one should know that this Great Bodhisattva is non-retrogressive.
Furthermore, Subhūti, for the benefit and happiness of sentient beings, all non-retrogressive Great Bodhisattvas appear in household life in the world, using skillful means. Although they enjoy the five kinds of sensual pleasures, they are not attached to those things; they only wish to help sentient beings. That is, if sentient beings need food, they give food; if they need drink, they give drink; if they need clothing, they give clothing; if they need vehicles, they give vehicles; and all necessary things are provided so that they may be satisfied. This Great Bodhisattva practices generosity up to the perfection of wisdom himself, encourages others to practice generosity up to the perfection of wisdom, constantly correctly praises the Dharma of practicing generosity up to the perfection of wisdom, and rejoices in praising those who practice generosity up to the perfection of wisdom.
Although this Great Bodhisattva lives a household life, by the power of supernatural abilities or the power of great vows he gathers all kinds of jewels and wealth filling the continent of Jambudvīpa up to the three-thousand-great-thousand world system, using them to make offerings to the Buddha, Dharma, and Saṅgha, and to give charity to poor and needy sentient beings. Although this Great Bodhisattva lives a household life, he constantly practices the pure conduct of celibacy and never enjoys wonderful sensual objects. Although he manages many kinds of wealth and jewels, he is not attached to them. Furthermore, when enjoying sensual pleasures and precious wealth, he never forces sentient beings into sorrow and suffering. If a Great Bodhisattva accomplishes such characteristics and conduct, one should know that this Great Bodhisattva is non-retrogressive.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas are constantly followed and secretly protected on both sides by Vajra-wielding Yakṣa kings and ministers. These deities always think: “This Great Bodhisattva will soon attain unsurpassed Enlightenment. I vow to follow and secretly protect and assist him until he reaches unsurpassed Enlightenment.” The lineage of Vajra-wielding Yakṣas constantly follows and protects him, never abandoning him at any time. Humans and non-humans cannot harm him. Gods, Māras, Brahmās, and other beings in the world also cannot use any means to destroy the mind seeking unsurpassed Enlightenment that he has generated.
For this reason, until attaining unsurpassed Enlightenment, these Bodhisattvas have a relaxed body and mind, without worry or distress. The five worldly faculties of this Great Bodhisattva are always complete and never deficient. These are the eyes, ears, nose, tongue, and body. The five supramundane faculties are also never deficient: faith, diligence, mindfulness, concentration, and wisdom. The body of this Great Bodhisattva is complete with adorned excellent marks, and the merits of the mind increase moment by moment until attaining unsurpassed Enlightenment. If a Great Bodhisattva accomplishes such characteristics and conduct, one should know that this Great Bodhisattva is non-retrogressive.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas always become superior persons and never inferior persons.
Venerable Subhūti then said to the Buddha:
“How does a Great Bodhisattva always become a superior person and not an inferior person?”
The Buddha said:
“Subhūti, all afflictions of this Great Bodhisattva no longer manifest before him, wholesome dharmas increase moment by moment, and until attaining unsurpassed Enlightenment, at all times his mind does not become scattered. Therefore I say that a Great Bodhisattva always becomes a superior person and not an inferior person. If a Great Bodhisattva accomplishes such characteristics and conduct, one should know that this Great Bodhisattva is non-retrogressive.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas accomplish the intention of unsurpassed Enlightenment, never depart from the mind of great Bodhi, and always sustain their lives through pure occupations. They do not practice spells, medicine, divination, or other wrong livelihoods. They do not, for the sake of fame and profit, cast spells upon spirits causing them to possess men and women so that they may be questioned about good and bad matters. They also do not chant spells to make young men and women, adults and children, animals, ghosts, and others manifest strange phenomena. They do not divine by examining signs, lifespan, wealth, position, male or female matters, or good and evil affairs. They do not predict heat and cold, good harvests and bad harvests, fortune and misfortune, or good and bad omens that disturb sentient beings. They do not use spells to mix medicines, practice heterodox healing, or associate through such means with wealthy and powerful people. They do not accept missions from others, pretending to show signs of friendship in order to seek benefit and reputation. They do not look upon men and women with a mind of attachment while they laugh and joke or speak, much less engage in other acts. They do not respect or make offerings to spirits.
Therefore I say they always become superior persons and not inferior persons. Why? Because this Great Bodhisattva knows that the nature and characteristics of all dharmas are empty. Within this emptiness of nature and characteristics, he does not see any characteristic. Because he does not see characteristics, he abandons all wrong livelihoods, spells, medicine, and fortune-telling, and only seeks unsurpassed Enlightenment, constantly benefiting sentient beings. If a Great Bodhisattva accomplishes such characteristics and conduct, one should know that this Great Bodhisattva is non-retrogressive.
Furthermore, Subhūti, although all non-retrogressive Great Bodhisattvas are skilled in worldly writings and arts, they are not attached to them. Why? Because this Great Bodhisattva understands that all dharmas are ultimately empty. Within that ultimate emptiness, all writings and arts possessed by the world cannot be grasped. Moreover, worldly writings and arts are miscellaneous impure words belonging to wrong livelihood. Therefore, although Bodhisattvas know them, they do not practice them.
Subhūti, you should know that regarding worldly treatises and the writings of non-Buddhist schools, this Great Bodhisattva understands them clearly but does not delight in or become attached to them. Why? Because this Great Bodhisattva understands that the nature and characteristics of all dharmas are empty. Within that emptiness of nature and characteristics, all treatises cannot be grasped. Moreover, in the worldly treatises taught by non-Buddhist schools, many matters and principles contain additions and omissions. They cannot accord with the Bodhisattva path, because they all belong to impure frivolous speech. Therefore Bodhisattvas know them but do not delight in them. If a Great Bodhisattva accomplishes such characteristics and conduct, one should know that this Great Bodhisattva is non-retrogressive.
Furthermore, Subhūti, all non-retrogressive Great Bodhisattvas have many other characteristics by which one can know they are non-retrogressive Great Bodhisattvas. I will distinguish and explain them for you. Listen carefully and contemplate thoroughly.”
Subhūti requested:
“Yes, please teach us. Today we sincerely wish to hear!”
The Buddha said:
“Subhūti, there are non-retrogressive Great Bodhisattvas who practice the profound Prajñāpāramitā. Although they thoroughly understand that all dharmas do not truly exist and constantly never depart from the mind of great Bodhi, they do not delight in examining discussions concerning the aggregates, sense bases, and elements. Why? Because this Great Bodhisattva has thoroughly contemplated and completely understood the truth of the emptiness of the nature and characteristics of the aggregates, sense bases, and elements.
Subhūti, you should know that this Great Bodhisattva does not delight in examining discussions concerning communities. Why? Because this Great Bodhisattva has thoroughly contemplated and completely understood the truth of the emptiness of the nature and characteristics of all communities.
Subhūti, you should know that this Great Bodhisattva does not delight in examining discussions concerning kings. Why? Because this Great Bodhisattva abides in the emptiness of original nature, and therefore does not see even the smallest dharma having characteristics of superiority, inferiority, nobility, or lowliness.
Subhūti, you should know that this Great Bodhisattva does not delight in examining discussions concerning thieves. Why? Because this Great Bodhisattva abides in emptiness of self-characteristic and therefore does not see even the smallest dharma having characteristics of gain and loss, giving and taking.
Subhūti, you should know that this Great Bodhisattva does not delight in examining discussions concerning armies. Why? Because this Great Bodhisattva abides in emptiness of original nature and therefore does not see dharmas having characteristics of quantity, joining, or separation.
Subhūti, you should know that this Great Bodhisattva does not delight in examining discussions concerning warfare. Why? Because this Great Bodhisattva has skillfully abided in the truth that the suchness of all dharmas is empty, and therefore does not see even the smallest dharma having characteristics of strength, weakness, harm, or anger.”
Subhūti should know that this Great Bodhisattva does not delight in examining treatises that discuss matters concerning men and women. Why? Because this Great Bodhisattva has abiding in the emptiness of all dharmas, and therefore does not see even the slightest dharma as having the marks of beauty or ugliness, affection or aversion.
Subhūti should know that this Great Bodhisattva does not delight in examining treatises that discuss villages and hamlets. Why? Because this Great Bodhisattva has abiding in the emptiness of all dharmas, and therefore does not see even the slightest dharma as having the marks of increase or decrease, union or separation.
Subhūti should know that this Great Bodhisattva does not delight in examining treatises that discuss cities and towns. Why? Because this Great Bodhisattva has abiding in the emptiness of all dharmas, and therefore does not see even the slightest dharma as having the marks of being dependent or independent, good or bad.
Subhūti should know that this Great Bodhisattva does not delight in examining treatises that discuss countries and lands. Why? Because this Great Bodhisattva abides in Nirvāṇa and therefore does not see any dharmas as having the marks of being dependent or independent, on this side or the other side.
Subhūti should know that this Great Bodhisattva does not delight in examining treatises that discuss auspicious marks and features. Why? Because this Great Bodhisattva abides in signlessness and therefore does not see any dharmas as having differing marks of beauty or ugliness.
Subhūti should know that this Great Bodhisattva does not delight in examining treatises that discuss the self, sentient beings, and up to knowledge and seeing. Why? Because this Great Bodhisattva abides in ultimate emptiness, and therefore completely does not see the marks of self, up to seeing, whether there are differences of existence or nonexistence.
Subhūti should know that this Great Bodhisattva does not delight in examining such worldly treatises; rather, he delights only in examining treatises that discuss Prajñāpāramitā. Why? Because profound Prajñāpāramitā is far removed from all marks and can lead to realization of the supreme enlightenment.
Subhūti should know that this Great Bodhisattva constantly does not separate from the mental activity corresponding to the wisdom of omniscience. He practices the perfection of giving, abandoning stinginess and greed; practices the perfection of pure morality, abandoning violations of precepts; practices the perfection of patience, abandoning anger and disputes; practices the perfection of diligence, abandoning laziness; practices the perfection of meditative concentration, abandoning distraction; practices the perfection of wisdom, abandoning evil and inferior wisdom.
Subhūti should know that although this Great Bodhisattva abides in the emptiness of all dharmas, he delights in the true Dharma and does not delight in non-Dharma. Although abiding in emptiness where nothing can be grasped, he constantly praises the virtues of the Three Jewels.
Subhūti should know that although this Great Bodhisattva practices the characteristics of suchness, the Dharma realm of all dharmas, and their single flavor, he delights in praising the various virtues of suchness and the Dharma realm.
Subhūti should know that although this Great Bodhisattva knows that all dharmas are ultimately empty, he cherishes virtuous friends and does not delight in evil friends. Virtuous friends include the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, the assemblies of Great Bodhisattvas, and also Śrāvakas and Pratyekabuddhas who can perfectly establish and teach sentient beings, causing them to progress toward supreme enlightenment; therefore they are called virtuous friends.
Subhūti should know that this Great Bodhisattva delights in drawing near to all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones in order to hear the true Dharma. If he hears that a Thus Come One, Worthy One, Perfectly Enlightened One in another world is expounding the true Dharma, then through the power of his vows he goes to be reborn in that world, makes offerings, pays homage, honors, praises, and receives the true Dharma.
Subhūti should know that this Great Bodhisattva, whether day or night, constantly does not separate from the mental activity of recollecting the Buddha, nor does he separate from the mental activity of listening to the Dharma. Through this cause and condition, whenever there are Buddha World-Honored Ones in any land expounding the true Dharma, he immediately relies on the power of his vows to be born in that realm, or relies on supernatural powers to go there and hear the Dharma. Because of this, these Great Bodhisattvas, life after life and age after age, wherever they are born, never separate from the Buddha and constantly hear the true Dharma without interruption.
Subhūti should know that this Great Bodhisattva constantly benefits and brings happiness to sentient beings. Therefore, although he can enter the deep meditative absorptions of the Formless Realm, he skillfully and expediently generates thoughts directed toward the Desire Realm in order to teach sentient beings to cultivate the ten paths of wholesome action. He also, through the power of vows, takes birth in countries within the Desire Realm where Buddhas are present, in order to make offerings, pay homage, honor, praise the Buddhas and World-Honored Ones, listen to the true Dharma, and cultivate supreme practices. If a Great Bodhisattva accomplishes such characteristics and conduct, one should know that this is a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, all non-retrogressing Great Bodhisattvas constantly practice the perfection of giving up to the perfection of wisdom; constantly practice inner emptiness up to emptiness of the emptiness of inherent nature; constantly practice suchness up to the inconceivable realm; constantly practice the four noble truths of suffering, origin, cessation, and path; constantly practice the four foundations of mindfulness up to the eightfold noble path; constantly practice the four meditations, the four immeasurables, and the four formless concentrations; constantly practice the liberating Dharma doors of emptiness, signlessness, and wishlessness; constantly practice the eight liberations up to the ten universal bases; constantly practice the superior stages of the Bodhisattva; constantly practice all dhāraṇī Dharma doors and all samādhi Dharma doors; constantly practice the five kinds of eyes and the six supernatural powers; constantly practice the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha; constantly practice great loving-kindness, great compassion, great sympathetic joy, and great equanimity; constantly practice the Dharma of never forgetting and the nature of always relinquishing; constantly practice the wisdom of all, the wisdom of the path-aspect, and the wisdom of all aspects; constantly practice all practices of Great Bodhisattvas; constantly seek the supreme enlightenment of all Buddhas.
Subhūti should know that this Great Bodhisattva constantly has no doubt regarding his own mind-ground and does not think: “I am a non-retrogressing one. I am not a non-retrogressing one.” Why? Because this Great Bodhisattva does not see even the slightest dharma within supreme enlightenment that can be said to be retrogression or non-retrogression.
Subhūti should know that this Great Bodhisattva has no doubt regarding the Dharma of his own stage. Why? Because this Great Bodhisattva has ultimately understood and completely penetrated the Dharma of his own stage.
Subhūti should know that just as a Stream-enterer abiding in the fruit of Stream-entry has no doubt regarding the Dharma of that fruit, and a Once-returner, Non-returner, Arhat, Pratyekabuddha, and the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones all abide in their respective fruits and have no doubt regarding the Dharma within those fruits, so too is this Great Bodhisattva. Regarding the dharmas belonging to the non-retrogressive stage in which he abides, he knows and sees clearly, without confusion or doubt.
Subhūti should know that this Great Bodhisattva, abiding in this stage, brings about the accomplishment of sentient beings, adorns and purifies Buddha lands, and cultivates various virtues. If demonic activities arise, he immediately recognizes them, does not follow the power of demons, and can completely eliminate the deeds of evil demons so that his cultivation of virtue is unobstructed.
Subhūti should know that just as a person who creates an uninterrupted karma has that uninterrupted thought constantly following him until death without leaving him, why? Because it gives rise to the bondage of uninterrupted karma, and through its increasing power it continues to transform until death and cannot be subdued. Even if another thought were to arise, it still could not prevent it. This Great Bodhisattva is also like this: abiding in his own stage, his mind does not waver and has no discrimination, so he cannot be turned by gods, humans, asuras, and others in the world. Why? Because this Great Bodhisattva’s mind is firm, surpassing gods, humans, Māras, Brahmās, asuras, and others in the world. He has entered the correct nature of separation from birthlessness of the Bodhisattva, abides in the non-retrogressive stage, and has attained superior Bodhisattva supernatural powers to bring about the accomplishment of sentient beings and adorn and purify Buddha lands. From one Buddha land to another, he makes offerings, pays homage, honors, praises the Buddhas and World-Honored Ones and the Buddha’s disciples, listens to the true Dharma, plants many wholesome roots before the Buddhas, and asks about the meanings of the Dharma that Bodhisattvas learn.
Subhūti should know that this Great Bodhisattva, abiding in his own stage, immediately knows whenever demonic activities arise. He never follows those demonic activities, but uses skillful means to gather those demonic activities into ultimate reality and then skillfully eliminates them. Regarding the Dharma of his own stage, he has no confusion or doubt. Why? Because this Great Bodhisattva knows that all dharmas enter ultimate reality, fully penetrates ultimate reality, and are neither one nor many. Within ultimate reality there is no discrimination. Because he has no confusion or doubt regarding ultimate reality, he has no hesitation regarding the Dharma of his own stage.
Subhūti should know that even if he changes his mode of rebirth, this Great Bodhisattva still does not regress from ultimate reality and never gives rise to the mental activity directed toward Śrāvaka or Pratyekabuddha paths. Why? Because this Great Bodhisattva knows that the own-nature of all dharmas is empty. Within this emptiness, he does not see any dharma as arising or ceasing, defiled or pure.
Subhūti should know that even until the transformation of his body, this Great Bodhisattva does not doubt: “Will I attain supreme enlightenment or will I not attain it?” Why? Because this Great Bodhisattva fully penetrates that the own-nature of all dharmas is empty, and this itself is supreme enlightenment.
Subhūti should know that this Great Bodhisattva abides in his own stage and does not follow external conditions. Regarding the Dharma of his own stage, no one can destroy it. Why? Because this Great Bodhisattva has accomplished the unwavering and non-retreating wisdom. All evil conditions cannot shake him. If this Great Bodhisattva accomplishes such characteristics and conduct, one should know that this is a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, suppose an evil demon takes on the appearance of a Buddha and comes to all non-retrogressing Great Bodhisattvas and says: “Now you should seek the fruit of Arhatship, end all outflows, and realize Nirvāṇa. You have not yet received the prediction of great Bodhi, nor have you realized the patience with regard to the unborn Dharma. Now you do not yet possess the characteristics and conduct of a non-retrogressing one. The Thus Come One should not predict supreme enlightenment for you. You must possess all the characteristics and conduct of a non-retrogressing one before you can hope for the Buddha’s prediction of supreme enlightenment.” After hearing these words, the mind of that Great Bodhisattva does not waver, does not regress, does not become discouraged, and does not become afraid. This Great Bodhisattva should personally realize: “I have already received the prediction of great Bodhi from the Buddhas of the past.” Why? Because this Great Bodhisattva has accomplished such supreme Dharmas; certainly the Buddhas will predict great Bodhi for me. Since I have accomplished such supreme Dharmas, how could the World-Honored One not predict it for me? Therefore, certainly I have received the prediction of great Bodhi from the Buddhas of the past. If a Great Bodhisattva accomplishes such characteristics and conduct, one should know that this is a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, suppose an evil demon or messenger of a demon takes on the appearance of a Buddha and comes to all non-retrogressing Great Bodhisattvas, predicting for them the Śrāvaka or Pratyekabuddha stage, and tells the Bodhisattva: “Good man, why seek supreme enlightenment, wandering through cyclic existence and enduring suffering? Quickly realize Nirvāṇa without remainder, end birth and death, and attain complete peace and happiness.” After hearing these words, this Great Bodhisattva thinks: “Certainly this is an evil demon or messenger of a demon pretending to be a Buddha in order to disturb my mind, predicting for me the Śrāvaka and Pratyekabuddha stages and causing me to regress from supreme enlightenment. Why? Because there certainly are no Buddhas who teach Bodhisattvas to turn toward the Śrāvaka and Pratyekabuddha fruits while abandoning supreme enlightenment.” If a Great Bodhisattva accomplishes such characteristics and conduct, one should know that this is a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, suppose an evil demon or messenger of a demon takes on the appearance of a Buddha and comes to all non-retrogressing Great Bodhisattvas and says: “The Mahāyāna scriptures that you have received and maintained are not spoken by the Buddha, nor are they spoken by Buddha’s disciples. They are spoken by evil demons or outsiders who deceive you. Now you should not receive, maintain, read, or recite them.” After this Great Bodhisattva hears these words, he thinks: “Certainly this is an evil demon or the retinue of a demon trying to make me abandon supreme enlightenment, therefore saying that these profound Mahāyāna scriptures are not spoken by the Buddha nor by the disciples of the Thus Come One. Why? Because apart from these scriptures, there is certainly no way to realize supreme enlightenment.” Subhūti should know that this Great Bodhisattva has certainly long abided in the non-retrogressive stage, having received the prediction of great Bodhi from the Buddhas of the past. Why? Because this Great Bodhisattva has fully accomplished all the characteristics and conduct of a non-retrogressing one. If Bodhisattvas accomplish such characteristics and conduct, one should know that they have already received the prediction of great Bodhi and have certainly abided in the non-retrogressive stage; therefore, they can recognize the deeds of evil demons. Any Great Bodhisattva who accomplishes such characteristics and conduct should be known as a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, when practicing profound Prajñāpāramitā, all non-retrogressing Great Bodhisattvas protect the true Dharma without concern for their bodies or lives, much less for wealth, jewels, friends, or relatives. This Great Bodhisattva always thinks: “I would rather abandon relatives, friends, wealth, jewels, and even my own body and life; I will never abandon the True Dharma of the Buddhas.” Why? Because relatives, friends, wealth, jewels, and one’s body and life exist in every lifetime and are very easy to obtain. The True Dharma of the Buddhas is encountered only once in hundreds of thousands of millions of kalpas. When one encounters the True Dharma, one always gains great benefit; therefore, I must diligently protect it, without concern for my body and life, relatives, friends, or wealth and jewels.
Subhūti should know that when protecting the True Dharma, this Great Bodhisattva thinks: “Now I do not merely protect the True Dharma of one Buddha, two Buddhas, three Buddhas, or even hundreds of thousands of Buddhas; rather, I protect all the True Dharma of all Buddhas throughout the ten directions and three times, causing the True Dharma not to decline.”
The venerable Subhūti then said to the Buddha:
“What is the True Dharma of the Buddhas? Why does this Great Bodhisattva protect it without concern for body and life, wealth and jewels, relatives, and friends?”
The Buddha said:
“Subhūti, for all Bodhisattvas, the Dharma of emptiness of all dharmas taught by all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones is called the True Dharma of the Buddhas. There are foolish people who slander and disparage it, saying: ‘This is not Dharma, not discipline, and not the teaching spoken by the Teacher of Gods and Humans. Cultivating this Dharma cannot attain supreme enlightenment and cannot realize the peaceful and blissful Nirvāṇa.’ This Great Bodhisattva protects this Dharma without concern for body and life, relatives, friends, or wealth and jewels, and constantly thinks: ‘All dharmas are empty, as taught by the Thus Come One, and this is the true refuge of sentient beings. Bodhisattvas who cultivate this Dharma quickly attain supreme enlightenment, save sentient beings from birth, aging, sickness, and death, and enable them to attain ultimate eternal blissful Nirvāṇa. Therefore, I should not cherish my body and life, wealth and jewels, relatives, or friends when protecting this Dharma. I am also among the Buddhas of the future. The Buddha has predicted great Bodhi for me. Because of this, the True Dharma of the Buddhas is my own True Dharma. I must protect it without concern for body and life, wealth and jewels, relatives, or friends. In the future, when I become a Buddha, I too will proclaim such teachings of the emptiness of all dharmas for sentient beings.’”
Subhūti should know that this Great Bodhisattva sees the meaning and benefit of protecting the True Dharma taught by the Thus Come One; therefore, he does not cherish body and life, wealth and jewels, relatives, or friends, and continues until attaining Bodhi, always without laziness or weariness. If a Great Bodhisattva accomplishes such characteristics and conduct, one should know that this is a non-retrogressing Great Bodhisattva.
Furthermore, Subhūti, when hearing the True Dharma taught by all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, all non-retrogressing Great Bodhisattvas do not become confused or doubtful. After hearing it, they receive and maintain it and do not forget it until attaining supreme enlightenment. Why? Because this Great Bodhisattva has skillfully attained dhāraṇī.
The venerable Subhūti then said to the Buddha:
“What dhāraṇīs has this Great Bodhisattva attained that, when hearing the True Dharma taught by the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, he has no confusion or doubt, receives and maintains it after hearing, and does not forget it?”
The Buddha said:
“Subhūti, this Great Bodhisattva has attained the skillful means of the Retention Dhāraṇī of Hearing and Maintaining. Therefore, when he hears the True Dharma taught by the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, he has no confusion or doubt, receives and maintains it after hearing, and does not forget it until attaining supreme enlightenment, always as though he were directly listening to the Buddha teaching.”
At that time, Subhūti again said to the Buddha:
“This Great Bodhisattva hears the True Dharma taught by the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, yet does not become confused or doubtful; after hearing it, he receives and maintains it and does not forget it. Even when hearing the True Dharma taught by Bodhisattvas, Pratyekabuddhas, Śrāvakas, gods, dragons, yakṣas, humans and non-humans, and others, he also does not become confused or doubtful; regarding the True Dharma, after hearing it, he receives and maintains it and does not forget it.”
Indeed:
Subhūti, this Great Bodhisattva is able to hear and fully understand all meanings of the sounds, languages, and written words of all sentient beings, without any confusion or doubt, and even throughout all future lifetimes will not forget them. Why? Because this Great Bodhisattva has attained the skillful means of the Dhāraṇī of Retaining Teachings, remembering what has been spoken so that nothing is forgotten. If a Great Bodhisattva accomplishes such characteristics and conduct, one should know that this Great Bodhisattva is irreversible.
Chapter 21: THE ABSENCE OF CHARACTERISTICS (1)
At that time, Venerable Subhūti again addressed the Buddha:
“World-Honored One, thus this irreversible Great Bodhisattva has accomplished rare, vast, immeasurable, boundless, and inconceivable merits and virtues.”
The Buddha said:
Subhūti, yes, indeed, yes, exactly as you have said! Why is this so? Because this Great Bodhisattva has attained immeasurable, boundless superior wisdom that is unlike the wisdom of the Hearers and Solitary Buddhas. Abiding in this wisdom, he will give rise to four kinds of superior unobstructed understanding. Through these four kinds of superior unobstructed understanding, the gods, humans, and Asuras of the world cannot raise objections or questions that would cause the eloquent wisdom of this Great Bodhisattva to reach its limit.
The Venerable Subhūti said to the Buddha:
World-Honored One, it would be possible to spend as many kalpas as there are grains of sand in the Ganges River proclaiming all the characteristics and conduct of the irreversible Great Bodhisattva that the World-Honored One has spoken of. Through the characteristics and conduct spoken of by the Buddha, you reveal and clarify how the irreversible Great Bodhisattva accomplishes immeasurable superior merits. I respectfully request that the Tathāgata, Worthy One, Perfectly Enlightened One, explain again this profound meaning, so that the Bodhisattvas who abide in it may be able to practice the Perfection of Giving through the Perfection of Prajñā and quickly bring them to completion; may cultivate the emptiness of the internal through the emptiness of the emptiness of inherent nature and quickly bring them to completion; may cultivate suchness through the inconceivable realm and quickly bring them to completion; may cultivate the noble truths of suffering, origin, cessation, and path and quickly bring them to completion; may cultivate the four foundations of mindfulness through the eightfold noble path and quickly bring them to completion; may cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations and quickly bring them to completion; may cultivate the eight liberations through the ten totalities and quickly bring them to completion; may cultivate the liberation doors of emptiness, signlessness, and wishlessness and quickly bring them to completion; may cause the cultivation of the stages of the Great Bodhisattva to quickly reach completion; may cause the cultivation of all dhāraṇī teachings and all samādhi teachings to quickly reach completion; may cause the cultivation of the five kinds of eyes and the six supernormal powers to quickly reach completion; may cause the cultivation of the ten powers of the Tathāgata through the eighteen unique Buddha qualities to quickly reach completion; may cause the cultivation of great loving-kindness, great compassion, great joy, and great equanimity to quickly reach completion; may cause the cultivation of the thirty-two marks of the Great Being and the eighty excellent characteristics to quickly reach completion; may cause the cultivation of the dharma of not forgetting and the nature of always equanimity to quickly reach completion; may cause the cultivation of omniscient wisdom, wisdom of the path-aspects, and wisdom of all aspects to quickly reach completion.
The Buddha said:
Subhūti, excellent, excellent! Now you are finally able to request that the Tathāgata, Worthy One, Perfectly Enlightened One explain this profound meaning for the assembly of Great Bodhisattvas, causing the Bodhisattvas abiding in it to cultivate these merits and quickly attain completion.
Subhūti, you should know that this profound meaning is emptiness, signlessness, wishlessness, non-creation, non-arising, non-ceasing, freedom from defilement, Nirvāṇa, suchness, the dharma realm, the nature of dharma, and ultimate reality. All these teachings are profound meanings.
Subhūti, you should know that all the various names with profound meanings that the Tathāgata has spoken are all intended to clarify that the meaning of Nirvāṇa is the profound meaning.
The Venerable Subhūti again said to the Buddha:
Is it only the meaning of Nirvāṇa that is profound, or are other dharmas also profound?
The Buddha taught:
Subhūti, all other dharmas are also profound. The form aggregate through the consciousness aggregate are also profound. The eye faculty through the mind faculty are also profound. The form sphere through the dharma sphere are also profound. The eye realm through the mind realm are also profound. The form element through the dharma element are also profound. The eye consciousness realm through the mind consciousness realm are also profound. Eye contact through mind contact are also profound. The feelings arising from eye contact as their condition through the feelings arising from mind contact as their condition are also profound. The earth element through the consciousness element are also profound. Causes and conditions through dominant conditions are also profound. Ignorance through old age and death are also profound. The Perfection of Giving through the Perfection of Prajñā are also profound. The emptiness of the internal through the emptiness of the emptiness of inherent nature are also profound. Suchness through the inconceivable realm are also profound. The noble truths of suffering, origin, cessation, and path are also profound. The four foundations of mindfulness through the eightfold noble path are also profound. The four meditative absorptions, the four immeasurables, and the four formless concentrations are also profound. The eight liberations through the ten totalities are also profound. The liberation doors of emptiness, signlessness, and wishlessness are also profound. The stage of pure contemplation through the stage of the Tathāgata is also profound. The stage of supreme joy through the stage of the Dharma Cloud is also profound. All dhāraṇī teachings and all samādhi teachings are also profound. The five kinds of eyes and the six supernormal powers are also profound. The ten powers of the Tathāgata through the eighteen unique Buddha qualities are also profound. Great loving-kindness, great compassion, great joy, and great equanimity are also profound. The thirty-two marks of the Great Being and the eighty excellent characteristics are also profound. The dharma of not forgetting and the nature of always equanimity are also profound. Omniscient wisdom, wisdom of the path-aspects, and wisdom of all aspects are also profound. The fruit of stream-entry through the enlightenment of the Solitary Buddha are also profound. All practices of the Great Bodhisattva and the supreme unsurpassed enlightenment of the Buddha are also profound.
At that time, Subhūti again said to the Buddha:
World-Honored One, why is the form aggregate profound? Why are the feeling, perception, formations, and consciousness aggregates profound? Expanding further, why are all practices of the Great Bodhisattva profound? Why is the supreme unsurpassed enlightenment of all Buddhas profound?
The Buddha said:
Subhūti, because the suchness of the form aggregate is extremely profound, therefore the form aggregate is profound. Because the suchness of the feeling, perception, formations, and consciousness aggregates is profound, therefore the feeling, perception, formations, and consciousness aggregates are profound. Expanding further, because the suchness of all practices of the Great Bodhisattva is profound, therefore all practices of the Great Bodhisattva are profound. Because the suchness of the supreme unsurpassed enlightenment of all Buddhas is profound, therefore the supreme unsurpassed enlightenment of all Buddhas is profound.
The Venerable Subhūti again said to the Buddha:
Why is the suchness of the form aggregate profound? Why is the suchness of the feeling, perception, formations, and consciousness aggregates profound? Expanding further, why is the suchness of all practices of the Great Bodhisattva profound? Why is the suchness of the supreme unsurpassed enlightenment of all Buddhas profound?
The Buddha said:
Subhūti, the suchness of the form aggregate is neither the form aggregate nor separate from the form aggregate; therefore it is profound. The suchness of the feeling, perception, formations, and consciousness aggregates is neither the feeling, perception, formations, and consciousness aggregates, nor separate from the feeling, perception, formations, and consciousness aggregates; therefore it is profound. Expanding further, the suchness of all practices of the Great Bodhisattva is neither all practices of the Great Bodhisattva nor separate from all practices of the Great Bodhisattva; therefore it is profound. The suchness of the supreme unsurpassed enlightenment of all Buddhas is neither the supreme unsurpassed enlightenment of all Buddhas nor separate from the supreme unsurpassed enlightenment of all Buddhas; therefore it is profound.
At that time, Subhūti again said to the Buddha:
World-Honored One, the World-Honored One, using marvelous and extraordinary skillful means, for the sake of irreversible Great Bodhisattvas, uses different analogies regarding the form aggregate to reveal Nirvāṇa. He uses different analogies regarding the feeling, perception, formations, and consciousness aggregates to reveal Nirvāṇa. Expanding further, he uses different analogies regarding all practices of the Great Bodhisattva to reveal Nirvāṇa. He uses different analogies regarding the supreme unsurpassed enlightenment of all Buddhas to reveal Nirvāṇa. World-Honored One, how extraordinary! The World-Honored One, using marvelous and extraordinary skillful means for irreversible Great Bodhisattvas, uses different analogies regarding all worldly dharmas or transcendent dharmas, common dharmas or uncommon dharmas, contaminated dharmas or uncontaminated dharmas, contentious dharmas or non-contentious dharmas, sinful dharmas or non-sinful dharmas, conditioned dharmas or unconditioned dharmas, in order to reveal Nirvāṇa.
The Buddha said:
Subhūti, yes, indeed, yes, exactly as you have said! The World-Honored One has used marvelous and extraordinary skillful means for irreversible Great Bodhisattvas, using different analogies regarding the form aggregate to reveal Nirvāṇa; using different analogies regarding the feeling, perception, formations, and consciousness aggregates to reveal Nirvāṇa. Expanding further, he uses different analogies regarding all practices of the Great Bodhisattva to reveal Nirvāṇa; he uses different analogies regarding the supreme unsurpassed enlightenment of all Buddhas to reveal Nirvāṇa. The World-Honored One has used marvelous and extraordinary skillful means for irreversible Great Bodhisattvas, using different analogies regarding all worldly dharmas, or transcendent dharmas, or common dharmas, or uncommon dharmas, or contaminated dharmas, or uncontaminated dharmas, or contentious dharmas, or non-contentious dharmas, or sinful dharmas, or non-sinful dharmas, or conditioned dharmas, or unconditioned dharmas, in order to clearly reveal Nirvāṇa.
Furthermore, Subhūti, regarding this profound meaning, Great Bodhisattvas should rely on the meaning corresponding to the profound Perfection of Prajñā, carefully contemplate, measure, and observe, and should think in this way:
“Now I must abide as the profound Perfection of Prajñā teaches. Now I must learn as the profound Perfection of Prajñā explains.”
Subhūti, you should know that regarding this profound meaning, any Great Bodhisattva who can rely on the principle corresponding to the profound Perfection of Prajñā, carefully contemplate, observe, and measure, and abide as the profound Perfection of Prajñā teaches and learn as the profound Perfection of Prajñā explains, then this Great Bodhisattva, through diligently cultivating and learning in this way, relying on the profound Perfection of Prajñā, merely by giving rise to a single thought, can still receive innumerable, immeasurable, boundless roots of virtue and transcend the cycle of birth and death through countless kalpas, quickly attaining supreme unsurpassed enlightenment. How much more so if one constantly cultivates the Perfection of Prajñā without interruption and constantly maintains attention corresponding to Bodhi.
It is like a person attached to sensual pleasures who loves a beautiful maiden, and the two have made an appointment to meet. But the maiden encounters difficulties and cannot come to the agreed meeting place. This person anxiously waits and longs for her.
Subhūti, what do you think? From what does the sensual desire of this person arise?
Subhūti replied:
World-Honored One, it arises because of that woman, because he gives rise to the thought: “Why does she not come here so that we may enjoy pleasures together?”
Subhūti, what do you think? Throughout the day and night, how many thoughts of desire does that person give rise to?
Subhūti replied:
World-Honored One, throughout the day and night, this person gives rise to many thoughts of desire.
The Buddha said:
Subhūti, if a Great Bodhisattva relies on the profound Perfection of Prajñā and gives rise to a single thought, learning as the profound Perfection of Prajñā has taught, then he has already surpassed as many kalpas of the turning of birth and death as the number of desire thoughts that a person attached to sensual pleasures experiences in one day and one night.
Subhūti, you should know that this Great Bodhisattva relies on the profound meaning of the Perfection of Prajñā to contemplate and cultivate, liberating himself from faults that can obstruct supreme unsurpassed enlightenment. Therefore, the Bodhisattva relies on the profound Perfection of Prajñā, diligently cultivates and learns, and quickly attains supreme unsurpassed enlightenment.
Subhūti, you should know that if a Great Bodhisattva abides as the profound Perfection of Prajñā has taught for one day and one night, then the merits attained, if they had form, could not be contained even by the trichiliocosms of Buddha worlds as numerous as the sands of the Ganges River. Suppose there were other merits as numerous as the sands of the Ganges, filling all the trichiliocosms of Buddha worlds; compared with this merit, they would not equal one hundredth, one thousandth, or even the smallest fraction of it.