THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 518
Chapter 23: Skillful Means (2)
Furthermore, O Subhūti, if a Great Bodhisattva always thinks in this way: Sentient beings constantly engage in actions involving apprehension, namely, they cling to the existence of a self, up to views; they cling to the existence of the form aggregate up to the consciousness aggregate; they cling to the existence of the eye sense-field up to the mind sense-field; they cling to the existence of the form sense-field up to the Dharma sense-field; they cling to the existence of the eye element up to the mind element; they cling to the existence of the form element up to the Dharma element; they cling to the existence of the eye consciousness element up to the mind consciousness element; they cling to the existence of eye contact up to mind contact; they cling to the feelings arising from eye contact as condition up to the feelings arising from mind contact as condition; they cling to the earth element up to the consciousness element; they cling to the existence of causal conditions up to dominant conditions; they cling to ignorance up to aging-and-death; they cling to the ten paths of wholesome karma; they cling to the four meditative absorptions, the four immeasurables, and the four formless concentrations; they cling to the four means of gathering; they cling to other superior wholesome dharmas. For the sake of these sentient beings, I should aspire toward the unsurpassed perfect enlightenment and cultivate the practices of a Great Bodhisattva. When I attain unsurpassed perfect enlightenment, I will teach all sentient beings to completely abandon such grasping at things that are apprehended.
Subhūti, you should know that after the Great Bodhisattva has accomplished this thought, he practices the profound Prajñāpāramitā and is protected by skillful means. If he has not yet perfected the ten powers of the Tathāgata up to the eighteen exclusive qualities of a Buddha and the immeasurable, boundless other Buddha-dharmas, he will never enter the supreme concentration of the Buddhas.
Subhūti, you should know that at that time, although the Great Bodhisattva studies the three liberation gates and enters and exits them freely, he has not yet directly realized suchness up to unsurpassed perfect enlightenment. The merits of the causes and practices have not yet been perfectly completed; he has not yet realized suchness and the other merits. Only upon attaining unsurpassed perfect enlightenment will he realize them.
Subhūti, you should know that at this time, although the Great Bodhisattva has not yet perfected the other merits through cultivation, regarding all the samādhi teachings of non-apprehension, his cultivation has been perfected.
Furthermore, O Subhūti, a Great Bodhisattva always thinks: Sentient beings constantly engage in characteristics, namely, they cling to the characteristic of male, cling to the characteristic of female, cling to the characteristic of form, cling to the characteristic of sound, cling to the characteristic of smell, cling to the characteristic of taste, cling to the characteristic of touch, cling to the characteristic of Dharma, and cling to the characteristics of self and other phenomena. For the sake of these sentient beings, I must aspire toward unsurpassed perfect enlightenment and cultivate the practices of a Great Bodhisattva. When I attain unsurpassed perfect enlightenment, I will teach sentient beings to completely eliminate such grasping at characteristics.
Subhūti, you should know that after the Great Bodhisattva has accomplished this intention, he practices the profound Prajñāpāramitā and employs skillful means to embrace and guide. If he has not perfected the ten powers of the Tathāgata up to the eighteen exclusive qualities of a Buddha and the immeasurable, boundless other Buddha-dharmas, he will never enter the supreme concentration of the Buddhas.
Subhūti, you should know that at this time, although this Great Bodhisattva studies the three liberation gates and enters and exits them freely, he has not yet realized suchness up to unsurpassed perfect enlightenment. Without perfecting the merits of the causes and practices, he cannot realize suchness and the other merits. Whenever he attains unsurpassed perfect enlightenment, then he will be able to realize them.
Subhūti, you should know that although this Great Bodhisattva at this time has not yet perfected the other merits through cultivation, he has perfected his cultivation of all the samādhi teachings of signlessness.
Furthermore, O Subhūti, if a Great Bodhisattva has perfectly cultivated the perfection of generosity up to the perfection of wisdom; has perfectly abided in inner emptiness up to the emptiness of the self-nature of emptiness; has perfectly abided in suchness up to the inconceivable realm; has perfectly abided in the noble truths of suffering, origination, cessation, and the path; has perfectly cultivated the four applications of mindfulness up to the eightfold noble path; has perfectly cultivated the liberation gates of emptiness, signlessness, and wishlessness; has perfectly cultivated the four meditative absorptions, the four immeasurables, and the four formless concentrations; has perfectly cultivated the eight liberations up to the ten universal bases; has perfectly cultivated the stages of the Bodhisattva; has perfectly cultivated all dhāraṇī teachings and all samādhi teachings; has perfectly cultivated the five types of eyes and the six supernormal powers; has perfectly cultivated the ten powers of the Tathāgata up to the eighteen exclusive qualities of a Buddha; has perfectly cultivated great loving-kindness, great compassion, great joy, and great equanimity; has perfectly cultivated the quality of not forgetting, the nature of always renouncing, and the immeasurable, boundless other Buddha-dharmas—then such a Great Bodhisattva, having accomplished such superior wisdom and vision, will never conceive of samsara as pleasant, speak of it as pleasant, or cling to abiding within the three realms.
Subhūti, you should know that if a Great Bodhisattva has perfectly cultivated the factors of enlightenment, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples should test him by asking: If a Great Bodhisattva wishes to attain unsurpassed perfect enlightenment, how should he cultivate the factors of enlightenment without realizing emptiness, signlessness, wishlessness, unbornness, non-arising, non-cessation, non-creation, non-action, lack of inherent nature, and suchness? Because he does not realize them, he does not attain the fruits of Stream-enterer, Once-returner, Non-returner, Arhatship, or Pratyekabuddha enlightenment, yet he diligently cultivates and does not cling to the Prajñāpāramitā?
Subhūti, you should know that if such a Great Bodhisattva is asked this question, he should answer as follows: Great Bodhisattvas who wish to attain unsurpassed perfect enlightenment should only contemplate emptiness, signlessness, wishlessness, unbornness, non-arising, non-cessation, non-creation, non-action, lack of inherent nature, suchness, and all other factors of enlightenment, but should not cultivate or study them. Such a Great Bodhisattva has not yet received from the Tathāgata, Worthy One, Perfectly Enlightened One, the prediction of irreversibility toward unsurpassed perfect enlightenment. Why? Because this Great Bodhisattva is still unable to clearly reveal and receive the prediction, and still abides in attachment to the characteristics of the dharmas that irreversible Great Bodhisattvas cultivate and study.
Subhūti, you should know that when such a Great Bodhisattva is asked this question, he should answer as follows: Great Bodhisattvas who wish to attain unsurpassed perfect enlightenment should correctly contemplate emptiness, signlessness, wishlessness, unbornness, non-arising, non-cessation, non-creation, non-action, lack of inherent nature, suchness, and all other factors of enlightenment. They should also, through skillful means as previously explained, skillfully cultivate and study without making realization their object. Such a Great Bodhisattva has received from the Tathāgata, Worthy One, Perfectly Enlightened One, the prediction of irreversibility toward unsurpassed perfect enlightenment. Why? Because this Great Bodhisattva has clearly revealed and received the prediction, abiding in the characteristics of Dharma that irreversible Great Bodhisattvas cultivate and study.
Subhūti, if a Great Bodhisattva has not clearly revealed and received the prediction, abiding in the characteristics of dharmas that irreversible Great Bodhisattvas cultivate and study, you should know that this Great Bodhisattva has not yet perfectly cultivated generosity, pure morality, patience, diligence, meditative concentration, wisdom, and all other factors of enlightenment; has not entered the Thin Stage; and is not equal to that other Great Bodhisattva who abides in the irreversible stage, has clearly received the prediction, and abides in the characteristics of irreversibility. If a Great Bodhisattva clearly receives the prediction and abides in the characteristics of the dharmas of the irreversible Great Bodhisattva stage that he cultivates and studies, you should know that this Great Bodhisattva has perfectly cultivated generosity, pure morality, patience, diligence, meditative concentration, wisdom, and all other factors of enlightenment; has entered the Thin Stage; and is like that other Great Bodhisattva who abides in the irreversible stage, has clearly received the prediction, and abides in the characteristics of irreversibility.
Venerable Subhūti said:
“World-Honored One, are there Great Bodhisattvas who have not yet attained irreversibility but who can truly answer in this way?”
The Buddha told Subhūti:
“There are Great Bodhisattvas who, although they have not yet attained irreversibility, can truly answer in this way. Subhūti, you should know that although such Great Bodhisattvas have not yet attained irreversibility, they can cultivate generosity, pure morality, patience, diligence, meditative concentration, wisdom, and other factors of enlightenment. They have developed mature sharp wisdom, and whether they have heard it or not, they can truly answer in the same way as irreversible Great Bodhisattvas.”
Venerable Subhūti said:
“World-Honored One, there are many Great Bodhisattvas seeking unsurpassed perfect enlightenment, but few are able to truly answer like the irreversible Great Bodhisattvas who have perfectly cultivated the stage of purification of the ground, or who have not yet perfectly cultivated it but still abide therein.”
The Buddha told Subhūti:
“That is true, that is true! Why? Few Great Bodhisattvas receive such predictions of superior wisdom concerning the irreversible stage. If there are those who receive such predictions, they are all able to truly answer in this way.
Subhūti, if one can truly answer in this way, you should know that such a Great Bodhisattva has planted sharp and supremely clear wholesome roots, and his wisdom has been cultivated extremely deeply and extensively. The gods, humans, asuras, and others in the world cannot suppress or destroy him. Such a Great Bodhisattva will certainly attain unsurpassed perfect enlightenment.
Furthermore, O Subhūti, even in dreams such a Great Bodhisattva does not delight in the praise of the disciples of the Śrāvakas or Pratyekabuddhas. He does not develop a mind delighting in the praise of the phenomena of the three realms, but constantly observes those phenomena as being like dreams, like echoes; broadly speaking, like a city of gandharvas. Although he observes in this way, he does not realize suchness. Therefore, you should know that this Bodhisattva has the characteristics of irreversibility.
Furthermore, O Subhūti, if in a dream such a Great Bodhisattva sees a Tathāgata, Worthy One, Perfectly Enlightened One, surrounded respectfully by immeasurable hundreds of thousands of millions of billions of assemblies listening to the Dharma. After hearing the Dharma, all understand its meaning. Having understood the meaning, they diligently practice the Dharma, enter samādhi according to the Dharma, and give rise to conduct that follows the Dharma. You should know that this Bodhisattva has the characteristics of irreversibility.
Furthermore, O Subhūti, if in a dream such a Great Bodhisattva sees a Tathāgata, Worthy One, Perfectly Enlightened One, complete with the thirty-two marks of excellence and eighty minor characteristics, perfectly adorned, always surrounded by a halo of light extending one fathom, together with immeasurable assemblies rising into the sky, displaying great supernatural powers, teaching the Dharma of liberation, and transforming into emanations who travel to immeasurable other Buddha realms in the ten directions to perform Buddha activities, then you should know that this Bodhisattva has the characteristics of irreversibility.
Furthermore, O Subhūti, if in a dream such a Great Bodhisattva sees mad bandits destroying villages, or sees fires arising and burning villages and towns, or sees lions, tigers, wolves, wild beasts, poisonous snakes, scorpions, and so forth intending to harm him, or sees enemies coming to cut off his head, or sees his parents, brothers, sisters, spouse, children, relatives, and companions about to die, or sees himself afflicted by cold, heat, hunger, thirst, and other sufferings; seeing such frightening events but not becoming terrified or distressed, and after awakening immediately thinks: The three realms are unreal, all are like things seen in dreams. When I attain unsurpassed perfect enlightenment, I will explain to sentient beings that the phenomena of the three realms are all false, like dream appearances—then you should know that this Bodhisattva has the characteristics of irreversibility.
Furthermore, O Subhūti, if such a Great Bodhisattva, even in a dream, sees sentient beings in the hell realms, animal realms, or hungry ghost realms, he immediately thinks: I should diligently and vigorously cultivate the Bodhisattva practices and quickly proceed toward unsurpassed perfect enlightenment. In my Buddha realm, there will be no names or realms of hell beings, animals, or hungry ghosts. And after awakening he thinks in the same way, then, Subhūti, you should know that when this Great Bodhisattva becomes a Buddha, in whatever Buddha realm he resides, there will certainly be no evil destinies. Why? Because the phenomena in dreams and while awake are not two, nor are they divided into two parts. Therefore, you should know that this Great Bodhisattva has the characteristics of irreversibility.
Furthermore, O Subhūti, if in a dream such a Great Bodhisattva sees fires burning sentient beings in the hell realms… or sees them burning cities, towns, and villages, and then makes this vow: If I have received the prediction of irreversibility and will attain unsurpassed perfect enlightenment, may this great fire immediately be extinguished and become cool. After the Bodhisattva makes this vow, if in the dream he sees the fire extinguished immediately, you should know that he has received the prediction of irreversibility. If after the Bodhisattva makes this vow he still sees in the dream that the fire has not been extinguished, you should know that he has not yet received the prediction of irreversibility.
Furthermore, O Subhūti, if such a Great Bodhisattva, upon awakening, sees a great fire arising and burning cities and towns, or burning villages, and thinks: In dreams or while awake, I have seen myself having the characteristics and conduct of the irreversible stage, but I do not yet know whether they are true or false. If what I have seen truly exists, may this fierce great fire immediately be extinguished and become cool. After this Bodhisattva has made such a sincere and earnest vow, if the fierce fire is extinguished at that time, you should know that he has received the prediction of irreversibility. If this Great Bodhisattva makes such a sincere and earnest vow but the fierce fire remains, then you should know that he has not received the prediction of irreversibility.
Furthermore, O Subhūti, if a Great Bodhisattva, while awake, sees fires burning cities or villages and thinks: In dreams or while awake, I have seen myself having the characteristics and conduct of the irreversible stage. If what I have seen certainly truly exists, and I will certainly attain unsurpassed perfect enlightenment, then may this fierce fire immediately be extinguished and become cool. After this Great Bodhisattva has made such a sincere and earnest vow, if the fierce fire does not go out but instead burns from one house to another, or spreads from one village to another, continuing in this manner until the fire finally goes out, then this Great Bodhisattva himself knows clearly that he has certainly received the prediction of irreversibility.
However, those sentient beings who were burned were burned because they created and increased the karma of destroying the true Dharma. Because of that karma, they will first fall into the evil paths, undergo suitable suffering for immeasurable kalpas, and now be born among humans experiencing other calamities. Or because of this karma, they will fall into the evil paths, undergo suitable suffering for immeasurable kalpas, and now be born among humans experiencing fewer calamities.
Furthermore, O Subhūti, based on the causes and conditions explained above, one should know that this is an irreversible Great Bodhisattva. There are also those who accomplish other characteristics and conduct; one should know that these are irreversible Great Bodhisattvas. For your sake, I will distinguish and explain them. You should listen and carefully reflect.
Subhūti said:
Venerable World-Honored One, I respectfully request that You speak. The Buddha taught Subhūti:
If a Great Bodhisattva sees a man or a woman being deluded by non-human beings, undergoing various sufferings and afflictions, unable to escape from them, then thinks: “If the Tathāgatas, Worthy of Right and Perfect Enlightenment, know that I have attained pure joyful intention, may they bestow upon me the prediction of unsurpassed, irreversible Enlightenment. If I give rise to pure intention for a long time, seeking to realize unsurpassed Enlightenment, abandoning the intention of the Śrāvakas and Pratyekabuddhas, and do not seek unsurpassed Enlightenment with the intention of Śrāvakas and Pratyekabuddhas, then in the future I will certainly attain unsurpassed Enlightenment, and throughout the end of future time I will bring benefit and happiness to sentient beings. If in the worlds of the ten directions there truly are Tathāgatas, Worthy of Right and Perfect Enlightenment, who teach the wondrous Dharma and benefit sentient beings, then those Tathāgatas, Worthy of Right and Perfect Enlightenment, have nothing they do not see, no matter they do not know, no issue they do not fully understand, and no Dharma they have not realized. They directly see and know the various inclinations of all sentient beings. May they witness my sincere and earnest mind. If I truly can cultivate the Bodhisattva practices and certainly attain unsurpassed Enlightenment, rescuing sentient beings from birth and death, then may this man or this woman no longer be disturbed by non-human beings.”
If the non-human being hears the words of the Bodhisattva and leaves, but when the Great Bodhisattva speaks in this way the non-human being refuses to leave, then one should know that this Bodhisattva has not received the prediction of irreversible Enlightenment. But if, when that Great Bodhisattva speaks in this way, the non-human being immediately leaves, then one should know that this Bodhisattva has already received the prediction of irreversible Enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who have not yet perfected the practice of Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā; who have not yet perfectly abided in the inner emptiness up to emptiness of the emptiness of inherent nature; who have not yet perfectly abided in Suchness up to the inconceivable realm; who have not yet perfectly abided in the Noble Truths of suffering, origin, cessation, and path; who have not yet perfectly trained in the four foundations of mindfulness up to the eightfold Noble Path; who have not yet perfectly trained in the four meditations, the four immeasurables, and the four formless concentrations; who have not yet perfectly trained in the eight liberations up to the ten universal bases; who have not yet perfectly trained in the liberations of emptiness, signlessness, and wishlessness; who have not yet perfectly trained in all Dhāraṇī methods and all Samādhi methods; who have not yet entered the Bodhisattva’s correct nature of separation from birth; who have not yet fully cultivated all Buddha-dharmas; who have moved away from the skillful means of Bodhisattvas; who have not escaped the afflictions caused by Māras and do not clearly understand the activities of Māras; who cannot measure whether their roots of virtue are thick or thin.
When such a Bodhisattva follows the sincere words spoken by a Bodhisattva, he is deceived by an evil Māra. Yet when this Great Bodhisattva sees a man or woman being deluded by non-human beings, suffering many hardships, and unable to escape, he hastily and confidently says: “I have already received from the Buddhas of the past the prediction of unsurpassed, irreversible Enlightenment. Therefore, may this man or woman no longer be disturbed by non-human beings. Follow my words and quickly leave.”
After this Great Bodhisattva speaks in this way, the evil Māra, being deceived, comes and drives away the non-human being. Why? Because the power of the evil Māra surpasses that of the non-human being; therefore, when commanded by the Māra, the non-human being leaves. Seeing this, the Great Bodhisattva becomes extremely joyful and thinks: “Now the non-human being has left because of my power. Why? Because the non-human being followed my vow and released this man or woman; it was not due to any other cause.”
This Great Bodhisattva does not know that it was the action of the evil Māra, and mistakenly believes that it was due to his own power. He rejoices wrongly and relies upon this to look down upon other Bodhisattvas, saying: “I have already received from the Buddhas of the past the prediction of unsurpassed, irreversible Enlightenment. The vows I make never fail. You have not received predictions from the Buddhas and should not imitate me by speaking such certain words. Even if you earnestly seek it, it is empty and without result.”
Because this Great Bodhisattva despises and belittles other Bodhisattvas and mistakenly considers his small abilities as genuine; because he develops increasing forms of conceit regarding many virtues that enhance his pride, he moves away from unsurpassed Enlightenment and can never realize the wisdom of omniscience.
This Great Bodhisattva, lacking skillful means, developing much excessive pride, and disparaging other Bodhisattvas, although he diligently practices, falls into the states of Śrāvakas and Pratyekabuddhas. Because this Great Bodhisattva has thin merit and virtue, whatever he does or whatever certain statements he makes all touch upon the affairs of Māras. This Great Bodhisattva cannot draw near to, respectfully serve, make offerings to, honor, and praise true spiritual friends; cannot inquire about the characteristics and conduct of irreversible Bodhisattvas; and cannot learn the activities of the armies of evil Māras. Therefore, he becomes even more tightly bound by Māras. Why? Because this Great Bodhisattva has for a long time not cultivated Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, and because he has moved away from skillful means, he is deceived by evil Māras. Therefore, Subhūti, Great Bodhisattvas should clearly understand the deeds of evil Māras.
Furthermore, Subhūti, what does it mean that a Great Bodhisattva has not practiced Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā for a long time, up to abandoning skillful means and thereby being deceived by evil Māras, and that Bodhisattvas should clearly understand this? It means that there is an evil Māra who wishes to deceive them and uses transformations to manifest all kinds of forms, coming before a Great Bodhisattva and saying:
“O noble son! Do you know? The Buddhas of the past have already given you the prediction of great Bodhi. Regarding unsurpassed Enlightenment, you are certainly irreversible. I know your different names, even up to seven generations of yourself, your parents, brothers, sisters, relatives, and associates. I know the village where you live, the district, city, country, direction; the star under which you were born, the king, hour, day, month, and year…”
In this way, if the evil Māra sees that the Bodhisattva’s disposition is weak and his faculties are dull, then he deceives him by giving a prediction, saying: “In your previous lives, your faculties and nature were also like this.”
If he sees that the Bodhisattva’s disposition is firm and his faculties are sharp, then the evil Māra deceives him by giving a prediction, saying: “In your previous lives, your faculties and nature were also like this.”
If he sees that the Bodhisattva lives in secluded places, constantly goes for alms, accepts one meal a day, eats only once, eats from one bowl, dwells in charnel grounds, open spaces, beneath trees, wears rag robes, possesses only three robes, always sits without lying down, uses old mats, has few desires, is content, delights in solitude, delights in stillness, possesses right mindfulness, possesses sublime wisdom, does not value material gain, does not cherish praise, likes simplicity, does not oil his feet, sleeps little, abandons restlessness, likes little speech, or likes gentle words; seeing these practices of the Bodhisattva, the evil Māra deceives him by giving a prediction, saying: “In previous lives, you were also like this. Why? Now you have accomplished such supreme virtues that the world can see them. Therefore, surely in previous lives you also possessed such supreme virtues. You should rejoice and should not belittle yourself.”
This Great Bodhisattva hears this evil Māra speak of his past and future merits, speak of his various names and present relatives, and praise his excellent roots of virtue. He becomes extremely joyful and develops excessive pride, looking down upon, criticizing, and insulting other Bodhisattvas.
At that time, the evil Māra knows that this Bodhisattva, because of ignorance and the arising of excessive pride, despises others, and says again:
“You will certainly accomplish supreme virtues. The past Tathāgatas, Worthy of Right and Perfect Enlightenment, have predicted that you will attain unsurpassed Enlightenment. You will certainly realize the irreversible state, and therefore you now possess such beautiful signs.”
At that time, in order to disturb the Bodhisattva, the evil Māra deceives him by appearing as one who has renounced the household life, or falsely appearing as a layperson, or falsely appearing as parents, brothers, sisters, friends, Brahmins, teachers, gods, dragons, yakṣas, humans, non-human beings, and so forth, coming before this Bodhisattva and saying:
“In the distant past, the Tathāgata, Worthy of Right and Perfect Enlightenment, already predicted great Bodhi for you. Regarding unsurpassed Enlightenment, you will certainly attain the irreversible state. Why? Because you possess all the characteristics and signs of an irreversible Great Bodhisattva. Respect yourself and do not doubt.”
Hearing this, the Bodhisattva’s mind of excessive pride becomes even more firmly established.
Subhūti, you should know that, according to what I have explained concerning the actual signs and conduct of an irreversible Great Bodhisattva, this Great Bodhisattva truly does not possess them.
Subhūti, you should know that this Great Bodhisattva is controlled by Māras and disturbed by Māras, and therefore does not have freedom. Why? Because regarding the signs and conduct of an irreversible Great Bodhisattva, this Great Bodhisattva truly does not possess them. He merely hears the names and virtues of himself spoken by an evil Māra through deception and then develops excessive pride, despising and criticizing other Bodhisattvas. Therefore, Subhūti, if a Great Bodhisattva wishes to attain unsurpassed Enlightenment, he should clearly understand the deeds of evil Māras.
Furthermore, Subhūti, there are Great Bodhisattvas controlled by Māras and deluded by Māras who, merely upon hearing names, falsely give rise to attachment. Why? Because these Great Bodhisattvas previously have not cultivated Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, Prajñāpāramitā, and countless other immeasurable Buddha-dharmas. Due to these causes, they give Māras an opportunity. These Great Bodhisattvas cannot clearly understand the characteristics of the Māra aggregate, the Māra of death, the Māra of the celestial realm, and the Māra of afflictions. Therefore, they allow Māras to find opportunities.
These Great Bodhisattvas cannot clearly understand the aggregates of form, feeling, perception, formations, and consciousness, nor countless other Dharma methods. They also do not clearly understand that the true nature of the names of all phenomena and sentient beings is signless. Therefore, Māras find opportunities and use skillful means to transform into various forms, saying to this Great Bodhisattva:
“Your practice and vows have been perfected. You will attain unsurpassed Enlightenment. When you become a Buddha, you will receive such a revered name and such excellent virtues.”
This means that the evil Māra knows that this Bodhisattva constantly wishes: “When I become a Buddha, may I receive such a name and such virtues…” and then follows that aspiration and speaks accordingly.
At that time, this Bodhisattva abandons Prajñāpāramitā. Because he lacks skillful means, upon hearing Māra’s words he thinks:
“This person is truly extraordinary! He has predicted that I will become a Buddha with the very name and virtues that I have always wished for. Therefore, I know that the Buddhas of the past certainly have predicted great Bodhi for me. Regarding unsurpassed Enlightenment, I will certainly attain the irreversible state. When I become a Buddha, I will definitely receive such a revered name and such virtues.”
This Great Bodhisattva is controlled by Māras, the retinue of Māras, or evil Māras. The Śramaṇas and others who have received predictions from evil Māras, saying the name of their future Buddhahood, develop even greater arrogance, thinking:
“In the future, I will certainly become a Buddha and attain such a name and such virtues. Other Bodhisattvas are not equal to me.”
Subhūti, you should know that, according to what I have explained regarding the signs and conduct of an irreversible Great Bodhisattva who has attained them, this Great Bodhisattva has not accomplished them. He merely hears Māra speak false names of Buddhahood and immediately gives rise to arrogance, despising and criticizing the assembly of other Great Bodhisattvas. Because of this arrogance, contempt, and criticism of other Great Bodhisattvas, this Great Bodhisattva abandons unsurpassed Enlightenment. This Great Bodhisattva moves away from unsurpassed Enlightenment because he lacks skillful means, abandons good friends, and is constantly influenced by evil friends, thereby falling into the states of Śrāvakas and Pratyekabuddhas.
Subhūti, you should know that if this Great Bodhisattva, while having this body, regains right mindfulness, sincerely repents, abandons pride, and constantly draws near to, makes offerings to, respectfully honors, and praises true pure spiritual friends, then although he may wander in birth and death for a long time, afterward, relying upon the profound Prajñāpāramitā, he will gradually cultivate and eventually realize unsurpassed Enlightenment.
Subhūti, you should know that if this Great Bodhisattva, while having this body, does not regain right mindfulness, does not repent, does not abandon pride, and does not wish to draw near to, make offerings to, respectfully honor, and praise true pure spiritual friends, then he will certainly remain in long-lasting cycles of birth and death. Later, although he diligently cultivates wholesome actions, he will still fall into the states of Śrāvakas and Pratyekabuddhas.
It is like a Bhikṣu seeking the Śrāvaka path: if he commits one of the four grave offenses, he is no longer a Śramaṇa and is no longer a son of the Śākya clan. In this present life, he certainly cannot attain the fruit of Stream-entry… The deluded Bodhisattva who grasps at false names is the same. Merely hearing Māra speak a false name of Buddhahood, he develops self-arrogance, despises, criticizes, and insults other Great Bodhisattvas. Know that this offense is immeasurably greater than that of a Bhikṣu committing the four grave offenses. Even if that Bhikṣu commits the four grave offenses, the offense of this Bodhisattva surpasses the five heinous crimes by immeasurable times.
Why? Because this Great Bodhisattva has not actually accomplished supreme virtues, but merely hears an evil Māra speak a false name of Buddhahood, then becomes arrogant and despises other Bodhisattvas. Therefore, this offense exceeds the five heinous crimes. Thus, one should know that any Great Bodhisattva who wishes to realize unsurpassed Enlightenment should completely understand the subtle deeds of Māras, such as using false names to give such predictions.
Furthermore, Subhūti, there are Great Bodhisattvas who practice seclusion, meaning they dwell hidden in mountain forests, remote marshes, wildernesses, secluded places, and sit contemplating. At that time, an evil Māra comes, respectfully praises the virtues of their practice of seclusion, and says:
“Excellent, Great One! You are able to cultivate such a true and proper practice of seclusion. This practice of seclusion is praised by all Tathāgatas, Worthy of Right and Perfect Enlightenment, and is protected, honored, and supported by Śakra, lord of gods, the gods, sages, and others. Continue staying here; do not go elsewhere.”
Subhūti, you should know that I do not praise Great Bodhisattvas who stay in secluded places, wildernesses, mountains, forests, sit contemplating, practice seclusion, and do not use fine bedding.
At that time, Subhūti said to the Buddha:
“World-Honored One, are there other practices of seclusion that Great Bodhisattvas should cultivate, such that the Buddha does not praise the virtues of seclusion practiced by one who dwells in secluded places, wildernesses, mountain forests, does not use fine bedding, and sits quietly contemplating?”
The Buddha taught Subhūti:
“If Great Bodhisattvas dwell in mountain forests, remote marshes, wildernesses, secluded places, or even in cities, villages, towns, or noisy places, they should only separate themselves from evil afflictions and harmful actions and from the intentions of Śrāvakas and Pratyekabuddhas. But those who practice the profound Prajñāpāramitā and cultivate other supreme virtues—only these are called the true practice of seclusion of Bodhisattvas.
This practice of seclusion is praised by all Tathāgatas, Worthy of Right and Perfect Enlightenment; it is taught by all Buddhas and World-Honored Ones, and assemblies of Bodhisattvas should always train in it. Day and night, one should correctly contemplate and diligently cultivate this practice of seclusion. This is called the Bodhisattva’s practice of seclusion.
This practice of seclusion is not mixed with the intentions of Śrāvakas and Pratyekabuddhas, is not mixed with any afflictive evil actions, is free from harmful distractions, and is completely purified. It causes Bodhisattvas to quickly attain unsurpassed Enlightenment and continuously bring benefit and happiness to sentient beings.”
Subhūti, you should know that those praised by evil Māras for hiding in mountains, forests, remote marshes, wildernesses, secluded places, not using fine bedding, and sitting quietly contemplating—these are not the true practice of seclusion of Bodhisattvas. Why? Because such seclusion still contains disturbance. That is, it is still mixed with afflictive evil actions or mixed with the intentions of Śrāvakas and Pratyekabuddhas.
Great Bodhisattvas who practice the profound Prajñāpāramitā without diligence, faith, acceptance, and cultivation cannot perfect the wisdom of omniscience.
Subhūti, you should know that there are Great Bodhisattvas who delight in cultivating the practice of seclusion praised by Māra, but whose minds are impure because of pride, and who despise, criticize, and slander other assemblies of Great Bodhisattvas. These are Bodhisattvas who, although dwelling in cities, villages, or towns, have pure minds free from mixed afflictive evil actions and intentions of Śrāvakas and Pratyekabuddhas, diligently cultivate Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, Prajñāpāramitā, and, broadly speaking, up to the wisdom of all aspects, adorn and purify Buddha-fields, mature sentient beings, and although living amid noise, their minds remain tranquil and they constantly diligently cultivate the true practice of seclusion.
Regarding such truly pure assemblies of Great Bodhisattvas, if another Bodhisattva gives rise to pride, contempt, criticism, and insults them, then Subhūti, you should know that this Great Bodhisattva has abandoned Prajñāpāramitā because he lacks skillful means.
Even if they dwell in a wilderness extending one hundred yojanas, where there are absolutely no fierce animals, poisonous snakes, or bandits, but only ghosts, Rākṣasas, and similar beings roaming and residing there, and even if they practice seclusion for one year, five years, ten years, up to hundreds of thousands of billions of years or more, if they do not understand the true practice of seclusion—that assemblies of Bodhisattvas may dwell in noisy places yet have tranquil minds, avoid afflictive evil actions and intentions of Śrāvakas and Pratyekabuddhas, and arouse the mind aspiring toward unsurpassed Enlightenment—then they do not understand true seclusion.
Subhūti, you should know that although some Great Bodhisattvas dwell in wildernesses for a long time, they are mixed with the intentions of Śrāvakas and Pratyekabuddhas, become attached in mind to those two levels, rely upon the teachings of those two levels to practice seclusion, and then become attached to this practice itself. Although they practice seclusion, they do not follow the intentions of the Buddhas.
Subhūti, you should know that I praise the true practice of seclusion of Great Bodhisattvas, but these Bodhisattvas have not completely accomplished it. They also do not even see a similar aspect of the truly pure practice of seclusion. Why? Because they do not delight in that practice of seclusion; they only delight in diligently cultivating the seclusion practices of Śrāvakas and Pratyekabuddhas.
Subhūti, when that Great Bodhisattva practices impure seclusion, Māra comes into the sky, rejoices, praises him, and says:
“Excellent! Excellent! You diligently cultivate the true practice of seclusion. This practice of seclusion is praised by all Tathāgatas, Worthy of Right and Perfect Enlightenment. If you diligently cultivate this practice, you will quickly attain unsurpassed Enlightenment.”
Subhūti, that Great Bodhisattva regards the seclusion practices cultivated by the Two Vehicles as supreme, and therefore despises and criticizes those dwelling in the Bodhisattva Vehicle who, although living in noisy places, have tranquil minds and accomplish wholesome Dharma. He also says to Bhikṣus:
“That person cannot practice seclusion. His body is in noisy places, his mind is not tranquil, and he does not accomplish wholesome Dharma.”
Subhūti, regarding the Great Bodhisattvas praised by the Buddha who abide in the true practice of seclusion, that other Bodhisattva despises and criticizes them, saying that they are in noisy places, their minds are not tranquil, and they do not diligently practice true seclusion.
Regarding Bodhisattvas living amid noise who are not praised by the Tathāgatas, Worthy of Right and Perfect Enlightenment, he instead respects and praises them, saying that they are free from disturbance, have tranquil minds, and can truly practice seclusion.
Subhūti, you should know that this Great Bodhisattva should have drawn near to, respected, made offerings to, and honored the one practicing true seclusion as he would the World-Honored One. But instead, he does not draw near, respect, make offerings to, or honor such a person, and instead gives rise to contempt. Toward those whom he should avoid and should not draw near to, respect, or make offerings to, regarding them as evil friends, he instead draws near, makes offerings, and shows respect as if serving the World-Honored One.
Subhūti, you should know that this Great Bodhisattva has abandoned Prajñāpāramitā because he lacks skillful means, and therefore falsely gives rise to various discriminations and attachments. Why? Because that person thinks:
“What I practice is true seclusion; therefore I am praised, protected, and remembered by non-human beings. Those living in cities whose bodies and minds are scattered—who would protect, respect, and praise them?”
Because of this, that Great Bodhisattva develops much pride, despises other Great Bodhisattvas, and therefore afflictions and evil actions continually increase.
Subhūti, you should know that this Great Bodhisattva regards other assemblies of Great Bodhisattvas as impure Caṇḍālas. Although they appear like Great Bodhisattvas, he considers them great thieves among gods, humans, and Asuras, deceiving gods, humans, and Asuras. Their bodies wear the Dharma robes of Śramaṇas, but their minds always delight in stealing.
Those who have minds aspiring toward the Bodhisattva Vehicle should not draw near to, respect, make offerings to, honor, or praise such evil people. Why? Because such people possess excessive pride; outwardly they resemble Bodhisattvas, but inwardly they have many afflictions.
Therefore, Subhūti, if a Great Bodhisattva truly does not abandon the wisdom of omniscience, does not abandon unsurpassed Enlightenment, deeply wishes to seek the wisdom of omniscience, wishes to attain unsurpassed Enlightenment, and wishes to bring benefit and happiness to sentient beings, he should not draw near to, respect, make offerings to, honor, or praise such evil people.
Subhūti, you should know that Great Bodhisattvas should always diligently cultivate their own work, become weary of and distance themselves from birth and death, and not become attached to the three realms. Toward those evil Caṇḍāla-like thieves, they should always give rise to loving-kindness, compassion, joy, and equanimity, thinking:
“I should not commit the faults that these evil people have committed. If I should encounter forgetfulness like theirs, I should clearly recognize it and quickly eliminate it.”
Therefore, Subhūti, Great Bodhisattvas who wish to attain unsurpassed Enlightenment must clearly understand the activities of evil Māras, diligently and energetically avoid and eliminate the faults created by such Bodhisattvas, and seek unsurpassed Enlightenment.
Furthermore, Subhūti, if a Great Bodhisattva of superior intention wishes to attain unsurpassed Enlightenment, he should constantly draw near to, respectfully serve, make offerings to, honor, and praise true pure spiritual friends.
At that time, Subhūti said to the Buddha:
O World-Honored One, who are called the truly pure spiritual friends of the Great Bodhisattvas? The Buddha taught Subhūti:
All Tathāgatas, Arhats, Perfectly Awakened Ones are truly pure spiritual friends of the Great Bodhisattvas. All assemblies of Great Bodhisattvas are also truly pure spiritual friends of the Great Bodhisattvas. Śrāvakas and other virtuous persons who can explain, reveal, and clearly distinguish for the assemblies of Great Bodhisattvas the Dharma methods corresponding to Giving, Pure Conduct, Patience, Vigor, Meditative Concentration, and Prajñā-pāramitā so that they may easily understand them are also truly pure spiritual friends of the Great Bodhisattvas.
Furthermore, Subhūti, the Perfection of Giving up to the Perfection of Prajñā are truly pure spiritual friends of Bodhisattvas. The Four Foundations of Mindfulness up to the Eightfold Noble Path are also truly pure spiritual friends of Bodhisattvas. The Four Meditations, the Four Immeasurables, and the Four Formless Absorptions are also truly pure spiritual friends of Bodhisattvas. The Eight Liberations up to the Ten Universal Bases are also truly pure spiritual friends of Bodhisattvas. The liberation practices of Emptiness, Signlessness, and Wishlessness are truly pure spiritual friends of Bodhisattvas. The Stage of Perfect Joy up to the Stage of Dharma Cloud are also truly pure spiritual friends of Bodhisattvas. All dhāraṇī practices and all samādhi practices are also truly pure spiritual friends of Bodhisattvas. The five kinds of eyes and the six supernormal powers are also truly pure spiritual friends of Bodhisattvas. The ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are also truly pure spiritual friends of Bodhisattvas. Great Loving-Kindness, Great Compassion, Great Joy, and Great Equanimity are also truly pure spiritual friends of Bodhisattvas. The Dharma of never forgetting and the nature of always relinquishing are also truly pure spiritual friends of Bodhisattvas. The Wisdom of All, the Wisdom of Knowing the Paths, and the Wisdom of Knowing All Aspects are also truly pure spiritual friends of Bodhisattvas. The complete eradication of all habitual tendencies and the continuity of afflictions is also truly pure spiritual friends of Bodhisattvas. All practices of Great Bodhisattvas are also truly pure spiritual friends of Bodhisattvas. The unsurpassed supreme enlightenment of all Buddhas is also truly pure spiritual friends of Bodhisattvas.
Furthermore, Subhūti, the Noble Truth of Suffering up to the Noble Truth of the Path are truly pure spiritual friends of Bodhisattvas. The dependent origination nature of all phenomena is also truly pure spiritual friends of Bodhisattvas. The factors of dependent origination are also truly pure spiritual friends of Bodhisattvas. The emptiness of inner phenomena up to the emptiness of the absence of inherent nature are truly pure spiritual friends of Bodhisattvas. Suchness up to the inconceivable realm are also truly pure spiritual friends of Bodhisattvas.
Furthermore, Subhūti, the Perfection of Giving up to the Perfection of Prajñā are the teachers, the guides, the light, the torch, the lamp, the illumination, the understanding, the awakening, the knowledge, the wisdom, the savior, the protector, the shelter, the home, the island, the shore, the place of refuge, the direction, the father, and the mother of the assemblies of Great Bodhisattvas.
The Four Foundations of Mindfulness up to the Wisdom of Knowing All Aspects are the teachers, the guides, the light, the torch, the lamp, the illumination, the understanding, the awakening, the knowledge, the wisdom, the savior, the protector, the shelter, the home, the island, the shore, the place of refuge, the direction, the father, and the mother of the assemblies of Great Bodhisattvas.
The complete eradication of all habitual tendencies and their continuities, all practices of Great Bodhisattvas, and the unsurpassed supreme enlightenment of all Buddhas are also the teachers, the guides, the light, the torch, the lamp, the illumination, the understanding, the awakening, the knowledge, the wisdom, the savior, the protector, the shelter, the home, the island, the shore, the place of refuge, the direction, the father, and the mother of the assemblies of Great Bodhisattvas.
Furthermore, Subhūti, the Noble Truth of Suffering up to the Noble Truth of the Path are the teachers, the guides, the light, the torch, the lamp, the illumination, the understanding, the awakening, the knowledge, the wisdom, the savior, the protector, the shelter, the home, the island, the shore, the place of refuge, the direction, the father, and the mother of the assemblies of Great Bodhisattvas.
The dependent origination nature of phenomena and the factors of dependent origination are also the teachers, the guides, the light, the torch, the lamp, the illumination, the understanding, the awakening, the knowledge, the wisdom, the savior, the protector, the shelter, the home, the island, the shore, the place of refuge, the direction, the father, and the mother of the assemblies of Great Bodhisattvas.
The emptiness of inner phenomena up to the emptiness of the absence of inherent nature are also the teachers, the guides, the light, the torch, the lamp, the illumination, the understanding, the awakening, the knowledge, the wisdom, the savior, the protector, the shelter, the home, the island, the shore, the place of refuge, the direction, the father, and the mother of the assemblies of Great Bodhisattvas.
Suchness up to the inconceivable realm are also the teachers, the guides, the light, the lamp, the torch, the illumination, the understanding, the awakening, the knowledge, the wisdom, the savior, the protector, the shelter, the home, the island, the place of refuge, the direction, the father, and the mother of the assemblies of Great Bodhisattvas.
Why? Because all Buddhas, World-Honored Ones of the past, future, and present, all take the Perfection of Giving up to the Perfection of Prajñā, broadly extending from suchness up to the inconceivable realm, as the teacher, the guide, the light, the torch, the lamp, the illumination, the understanding, the awakening, the knowledge, the wisdom, the savior, the protector, the shelter, the home, the island, the shore, the place of refuge, the direction, the father, and the mother. Why? Because all Buddhas, World-Honored Ones of the past, future, and present, arise and grow from the Perfection of Giving up to the Perfection of Prajñā, broadly extending from suchness up to the inconceivable realm.
Therefore, Subhūti, if a Great Bodhisattva, with superior intention, wishes to attain the unsurpassed supreme enlightenment, bring about the accomplishment of sentient beings, and adorn and purify Buddha-fields, then they should learn the Perfection of Giving up to the Perfection of Prajñā. Broadly speaking, from suchness up to the inconceivable realm.
That Great Bodhisattva, having learned the Perfection of Giving, broadly extending up to the inconceivable realm, must also use the four means of gathering to guide and transform sentient beings.
What are the four? The first is Giving, the second is Loving Speech, the third is Beneficial Conduct, and the fourth is Cooperation. Because I contemplate this meaning, I say: All the Perfection of Giving, broadly extending up to the inconceivable realm, is the teacher, the guide, and broadly extending up to being the father and mother of the assemblies of Great Bodhisattvas.
Therefore, Subhūti, those Great Bodhisattvas who wish to attain practice that is not dependent on another’s instruction, wish to abide without dependence on another’s instruction, wish to eliminate all doubts of sentient beings, wish to fulfill all aspirations of sentient beings, wish to adorn and purify Buddha-fields, and wish to bring about the accomplishment of sentient beings should learn the Perfection of Prajñā. Why? Because within this profound scripture of the Perfection of Prajñā, the Dharma that Great Bodhisattvas should learn is extensively taught. All assemblies of Great Bodhisattvas must diligently cultivate and study this scripture.