THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 549
Chapter 16: SUCHNESS (2)
At that time, the gods of the Desire Realm and the Form Realm respectfully joined their palms and together addressed the Buddha:
“World-Honored One, the Prajñāpāramitā is extremely profound and exceedingly difficult to believe and understand. World-Honored One, the unsurpassed state of Perfect Enlightenment is also truly profound and exceedingly difficult to believe and understand. World-Honored One, since the unsurpassed state of Perfect Enlightenment is difficult to believe and understand, is it also difficult to realize?”
The Buddha told the gods:
“That is right, that is right, exactly as you have said! Those sentient beings who possess evil wisdom, inferior diligence, inferior faith and understanding, who lack skillful means, and who are controlled by bad friends—regarding the profound Prajñāpāramitā, they will indeed find it difficult to believe and understand; regarding the unsurpassed state of the Buddha’s Perfect Enlightenment, they will also find it difficult to believe and understand. Therefore, the unsurpassed state of Perfect Enlightenment is also difficult to attain.”
At that time, Venerable Subhūti addressed the Buddha:
“As the World-Honored One teaches, the unsurpassed state of Perfect Enlightenment of all Buddhas is difficult to believe and understand and is also difficult to attain. Why is the unsurpassed state of Perfect Enlightenment so difficult to believe and understand and also difficult to attain? Within it there is absolutely no attainment. Why? Because all phenomena are ultimately empty; therefore, within emptiness there is no phenomenon that can realize another phenomenon. Why? Because all phenomena are empty in their own nature. If, because of this phenomenon, one completely cuts off something and then speaks of such a phenomenon, then this phenomenon also does not exist according to this meaning. Therefore, regarding the unsurpassed state of the Buddha’s Perfect Enlightenment, if there is someone who attains it or a phenomenon that is attained, if there is someone who knows or a phenomenon that is known, then all of these are empty. For this reason, I think: ‘The unsurpassed state of Perfect Enlightenment of all Buddhas can be easy to believe and understand and can be easy to attain, rather than difficult to believe and understand and difficult to attain, because all phenomena are empty.’ Knowing and believing in this way, one will immediately attain it.”
The Buddha told Subhūti:
“The unsurpassed state of Perfect Enlightenment of all Buddhas, the one who believes and understands it and the one who attains it cannot be grasped; therefore, it is said to be difficult to believe, difficult to understand, and difficult to attain. Because the unsurpassed state of Perfect Enlightenment of all Buddhas does not truly exist, therefore it is said to be difficult to believe, difficult to understand, and difficult to attain. Because the unsurpassed state of Perfect Enlightenment of all Buddhas has no accumulation, therefore it is said to be difficult to believe, difficult to understand, and difficult to attain.”
Venerable Śāriputra said to Subhūti:
“Because all phenomena are ultimately empty, therefore the unsurpassed state of Perfect Enlightenment of all Buddhas is extremely difficult to believe and understand and extremely difficult to attain. Why? Because all phenomena have no inherent nature, are all like empty space. Just as empty space cannot think in this way: ‘I must give rise to faith and understanding toward the unsurpassed state of Perfect Enlightenment and must attain it.’ The same is true of all phenomena; they are all like empty space, completely without inherent nature. Therefore, the unsurpassed state of Perfect Enlightenment is extremely difficult to believe and understand and extremely difficult to attain.
Subhūti, if the unsurpassed state of the Buddha’s Perfect Enlightenment could be easily believed and understood and easily attained, then there would not be countless numbers of Bodhisattvas as numerous as the sands of the Ganges who, having generated the aspiration toward the unsurpassed state of Perfect Enlightenment, later regress. Therefore, you should know that the unsurpassed state of Perfect Enlightenment is extremely difficult to believe and understand, and extremely difficult to attain.”
At that time, Venerable Subhūti said to Śāriputra:
“What do you think? Does form regress from the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Do feeling, perception, formations, and consciousness regress from the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Is there any phenomenon apart from form that regresses from the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Is there any phenomenon apart from feeling, perception, formations, and consciousness that regresses from the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Does the suchness of form regress from the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Does the suchness of feeling, perception, formations, and consciousness regress from the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Is there any phenomenon apart from the suchness of form that regresses from the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Is there any phenomenon apart from the suchness of feeling, perception, formations, and consciousness that regresses from the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“Venerable Śāriputra, what do you think? Can form attain the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Can feeling, perception, formations, and consciousness attain the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Is there any phenomenon apart from form that can attain the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Is there any phenomenon apart from feeling, perception, formations, and consciousness that can attain the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Can the suchness of form attain the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Can the suchness of feeling, perception, formations, and consciousness attain the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Is there any phenomenon apart from the suchness of form that can attain the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Is there any phenomenon apart from the suchness of feeling, perception, formations, and consciousness that can attain the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“Venerable Śāriputra, what do you think? Does suchness regress from the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Is there any phenomenon apart from suchness that regresses from the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“Venerable Śāriputra, what do you think? Can suchness attain the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“What do you think? Is there any phenomenon apart from suchness that can attain the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“Venerable Śāriputra, what do you think? Is there any phenomenon that is neither identical with form nor separate from form, neither identical with suchness nor separate from suchness, that regresses from the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
“Venerable Śāriputra, what do you think? Is there any phenomenon that is neither identical with form nor separate from form, neither identical with suchness nor separate from suchness, that can attain the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra replied:
“No, Subhūti.”
At that time, Venerable Subhūti said to Śāriputra:
“If all phenomena were truly real and existent, yet completely without possession and impossible to grasp, then what phenomena could be said to regress from the unsurpassed state of Perfect Enlightenment?”
Venerable Śāriputra said to Subhūti:
“As you have said, within the patient acceptance of non-arising of phenomena there is no phenomenon and there is no Bodhisattva; therefore, one could say that there is regression from the unsurpassed state of Perfect Enlightenment. If this is so, then why did the Buddha teach that among those abiding in the Bodhisattva vehicle there are three kinds of people, when one should only speak of one? And according to what you have said, there is no distinction among the three vehicles of Bodhisattvas, but only one vehicle of Right and Equal Enlightenment.”
At that time, Venerable Pūrṇa Maitrāyaṇīputra addressed Venerable Śāriputra:
“You should ask Subhūti whether he accepts that there is one Bodhisattva vehicle. Then ask further as follows: Why establish three different vehicles? It is only necessary to have one vehicle of Right and Equal Enlightenment.”
Venerable Śāriputra asked Subhūti:
“Do you accept that there is one Bodhisattva vehicle?”
Subhūti replied:
“What do you think? Within suchness, are there three different vehicles?”
Venerable Śāriputra replied:
“No, Subhūti. Even suchness does not possess the characteristic of the three vehicles, how much less could there be three different vehicles within it. What do you think? In suchness, is there perhaps one vehicle that can be attained?”
Venerable Śāriputra replied:
“No, Subhūti. Even suchness does not possess a single characteristic that can be attained, how much less could there be one vehicle within it. What do you think? Within suchness, can one see a single dharma or a single Bodhisattva?”
Venerable Śāriputra replied:
“No, Subhūti!”
The Elder Subhūti said to Śāriputra:
“If all dharmas were truly real and existent, yet completely unattainable and impossible to grasp, then Bodhisattvas would be the same.
What do you think? Could the Venerable One think: ‘This is a Śrāvaka, this is a Pratyekabuddha, this is a Bodhisattva’? Are these then three, or are they one?
Śāriputra, if a great Bodhisattva, with regard to all dharmas, attains nothing; with regard to the suchness of dharmas, attains nothing; with regard to Bodhisattvas, attains nothing; and with regard to all Tathāgatas, attains nothing—then you should know that this is a true Bodhisattva.
Śāriputra, if a great Bodhisattva, upon hearing that suchness has no differentiated characteristics, neither becomes frightened, nor fearful, nor sinks into confusion, nor loses faith, then that great Bodhisattva will quickly realize the unsurpassed perfect enlightenment. During that time, they will certainly not turn back.”
At that time, the Blessed One praised Subhūti:
“Excellent, excellent! Today you are indeed the one who can explain to Bodhisattvas the most essential and supreme Dharma. Everything you have spoken is due to the majestic spiritual power of the Tathāgata.
Subhūti, you should know that if a great Bodhisattva develops profound faith and understanding toward the characteristic of the unattainable suchness of dharmas, knows the nondifferentiated characteristic of all dharmas, and upon hearing that suchness of all dharmas has the characteristic of being unattainable, neither becomes frightened, fearful, confused, nor loses faith, then that great Bodhisattva will quickly attain the unsurpassed perfect enlightenment.”
Venerable Śāriputra said to the Buddha:
“If a great Bodhisattva accomplishes this Dharma, will they quickly attain the unsurpassed perfect enlightenment?”
The Buddha replied:
“Śāriputra, that is so, that is so! A great Bodhisattva who accomplishes this Dharma will quickly attain the unsurpassed perfect enlightenment and will not fall into the states of Śrāvakas or Pratyekabuddhas…”
Venerable Subhūti said to the Buddha:
“If a great Bodhisattva wishes to quickly attain the unsurpassed perfect enlightenment that they seek, how should they abide and how should they train?”
The Buddha told Subhūti:
“If a great Bodhisattva wishes to quickly attain the unsurpassed perfect enlightenment they seek, they should abide in equality toward all sentient beings. Toward sentient beings, they should give rise to the mind of equality, the mind of loving-kindness, the mind of compassion, the mind of sympathetic joy, the mind of equanimity, the mind of benefit, the mind of peace and happiness, the mind of gentleness, the mind of respect, the mind of non-injury, the mind of harmlessness, the upright mind, the mind like that of a father, the mind like that of a mother, the mind like that of brothers and sisters, the mind that provides support… and they should make this mind correspond with their words.
Subhūti, you should know that a great Bodhisattva who wishes to quickly attain the unsurpassed perfect enlightenment should abide toward sentient beings in this way and should train in this way.”
## Chapter 17: The Characteristics of Non-Regression
At that time, the Elder Subhūti said to the Buddha:
“By what characteristics should we recognize a great Bodhisattva who does not regress?”
The Buddha told Subhūti:
“If a great Bodhisattva can truly know the status of ordinary beings, the status of Śrāvakas, the status of Pratyekabuddhas, the status of Bodhisattvas, and the status of Tathāgatas—although these states are spoken of as different, within the nature of suchness of all dharmas they do not change, do not differ, are without duality, and are not divided into two parts.
Such a great Bodhisattva, although truly entering into the suchness of all dharmas and truly abiding in the suchness of all dharmas, does not engage in discrimination, because they take non-attainment as their method.
This great Bodhisattva has truly entered the suchness of all dharmas. Even upon hearing that suchness and all dharmas are neither one nor different, they do not doubt or become attached.
This great Bodhisattva has truly abided in the suchness of all dharmas. After emerging from suchness, although they hear that dharmas have many different characteristics and categories, within them there is no attachment, no doubt, and no thought: ‘This is true; this is not true.’
Although they do not conceive of the Tathāgata in this way, they are able to know dharmas truly. This great Bodhisattva never speaks empty or careless words. Everything they say leads to benefit; if there is no benefit, they never speak.
This great Bodhisattva never examines the virtues or faults, the good or bad qualities, of others, but teaches Dharma to them equally and compassionately.
If a great Bodhisattva accomplishes such characteristics, then they will certainly not turn back from the unsurpassed perfect enlightenment.
Subhūti, all great Bodhisattvas who do not regress never wish to see the forms or hear the words of non-Buddhist teachers, ascetics, Brahmins, and others. Those ascetics, Brahmins, and others cannot truly know or see the knowable Dharma, nor can they present a Dharma method of right view. This cannot occur.
Such a great Bodhisattva never pays homage to other deities, as worldly non-Buddhists worship. They also never offer garlands, powdered incense, garments, jewels, banners, precious canopies, music, lamps, and other offerings to deities or non-Buddhist practitioners.
A great Bodhisattva who accomplishes such characteristics will certainly not regress from the unsurpassed perfect enlightenment.
Subhūti, all great Bodhisattvas who do not regress never fall into evil destinies, are never born as female, and are never born into lowly families—except when, wishing to liberate such sentient beings, they manifest birth among them in order to guide and transform them.
Such a great Bodhisattva always delights in receiving and practicing the ten wholesome paths of action. They personally refrain from killing living beings up to and including wrong views, and encourage others to refrain from killing living beings up to and including wrong views.
They themselves practice the ten wholesome paths of action and encourage others to accept and practice the ten wholesome paths of action. They point out, demonstrate, encourage, praise, rejoice in, and teach sentient beings, causing them to become firmly established.
Such a great Bodhisattva, even in dreams, does not commit the ten unwholesome karmic paths, nor does an evil or unwholesome thought arise. Even in dreams, they always cultivate and learn the ten wholesome paths of action.
A great Bodhisattva who accomplishes such characteristics will certainly not regress from the unsurpassed perfect enlightenment.
Subhūti, all great Bodhisattvas who do not regress, regarding the receiving, contemplating, reading, and reciting of scriptures, wish to become extremely skilled and penetrating. All is done for the benefit and happiness of all sentient beings. They constantly think:
‘I shall teach and explain this Dharma for sentient beings. May all dharmas become perfected, and may I dedicate the roots of virtue from this Dharma-giving equally to all sentient beings, together directing them toward the unsurpassed perfect enlightenment.’
A great Bodhisattva who accomplishes such characteristics will certainly not regress from the unsurpassed perfect enlightenment.
Subhūti, all great Bodhisattvas who do not regress, upon encountering the profound Dharma methods taught by the Buddha, never give rise to doubt or hesitation; nor do they become deluded and blindly rejoice in accepting them.
Everything they say is for the sake of benefit. They speak measured words that are gentle and harmonious. They sleep little and do not give rise to afflictions.
When going out, entering, coming, or leaving, their minds are always awake, always abiding in right mindfulness and clear awareness. Whether walking, standing, lying down, or sitting, their actions possess dignity and composure; even raising and lowering their feet are done in this manner.
When traveling, they always look at the ground, walk calmly with right mindfulness, and gaze directly ahead. Their movements and speech are never harsh.
Their requisites, such as robes and bedding, are always fragrant and clean, without foul odors, and they are not plagued by lice, insects, or other creatures.
They always delight in cleanliness and are free from illness. Their bodies do not contain the eighty thousand kinds of worms. Why is this so? Because these Bodhisattvas possess superior roots of virtue and have transcended the ordinary world.
Their roots of virtue continue to gradually increase. In this way, in this way, their bodies and minds become pure. Through this cause and condition, the bodies and minds of these Bodhisattvas become firm like vajra, unable to be harmed by adverse conditions.
A great Bodhisattva who accomplishes such characteristics will certainly not regress from the unsurpassed perfect enlightenment.”
At that time Subhūti said to the Buddha:
“How should we know that these great Bodhisattvas possess minds that are constantly pure?”
The Buddha told Subhūti:
“These great Bodhisattvas’ roots of virtue gradually increase in this manner. Their minds become so, and so; all crookedness and deceit never arise.
Through this cause and condition, all afflictions and other unwholesome dharmas are permanently extinguished. They also transcend the stages of Śrāvakas and Pratyekabuddhas and quickly proceed toward the unsurpassed perfect enlightenment.
Therefore, you should know that this is a mind that is constantly pure.
Subhūti, all great Bodhisattvas who do not regress do not value gain or offerings, do not care for praise, and have minds free from jealousy and greed. Their bodies are free from faults.
Regarding food, clothing, bedding, medicine for illness, wealth, possessions, and so forth, they are not attached.
Upon hearing profound Dharma, their minds are not confused. Their wisdom is deep and firm, and they respectfully accept it with faith.
According to what they hear and receive, they enter into the profound Prajñāpāramitā.
Even worldly activities are based upon skillful means and the Prajñāpāramitā to enter the nature of Dharma. They do not see any event that exists outside the nature of Dharma.
Even if there were something not corresponding with the nature of Dharma, they would seek a way to enter the meaning of the profound Prajñāpāramitā. Therefore, they do not see anything as existing outside the nature of Dharma.
A great Bodhisattva who accomplishes such characteristics will certainly not regress from the unsurpassed perfect enlightenment.
Subhūti, all great Bodhisattvas who do not regress—even if there were an evil demon who manifested the forms of the eight great hells, and within each great hell manifested countless hundreds of thousands of Bodhisattvas being burned by fierce flames, suffering unbearable, painful, poisonous, and extreme torments.
After the evil demon manifested this, it said to the non-regressing Bodhisattvas:
‘These Bodhisattvas have all received predictions of the unsurpassed perfect enlightenment and non-regression, therefore they have fallen into such great hells and constantly experience such intense suffering.
You Bodhisattvas who have received predictions of unsurpassed perfect enlightenment and non-regression will also fall into these great hells and endure such terrible suffering. The Buddha predicted that you would suffer extreme torment in the great hells, not that you would attain unsurpassed perfect enlightenment without regression.
Therefore, quickly abandon the mind of great enlightenment, and perhaps you will escape this suffering of the hells. In the future you will be born among gods or humans and enjoy wonderful pleasures.’
At that time, the non-regressing great Bodhisattvas, upon hearing such things, remained unmoved in mind, without doubt or fear, and only thought:
‘A great Bodhisattva who has received a prediction of non-regression, if they were to fall into evil realms and experience sufferings from which they cannot escape, such a thing is certainly impossible.
What we hear today must be created by an evil demon. The words spoken by the evil demon are completely unreal.’
A great Bodhisattva who accomplishes such characteristics will certainly not regress from the unsurpassed perfect enlightenment.
Subhūti, all great Bodhisattvas who do not regress—even if there were an evil demon who manifested the appearance of an ascetic and approached the Bodhisattva, saying:
‘Previously you heard, accepted, maintained, read, and recited scriptures corresponding to the profound Prajñāpāramitā, but all of them are false teachings. Quickly abandon them and do not think they are true.
If you can quickly abandon them, I will teach you the pure Buddha Dharma and enable you to quickly attain unsurpassed perfect enlightenment.
What you heard before are not the words of the Buddha. They are false verses composed and compiled by people. What I say now is the true word of the Buddha.’
Subhūti, you should know that if a great Bodhisattva hears such words and their mind becomes shaken, doubtful, or fearful, you should know that this Bodhisattva has not yet received the prediction of non-regression.
A great Bodhisattva who hears such words and whose mind does not become shaken, doubtful, or fearful, but only abides according to the uncreated, signless, unborn nature of Dharma—whatever actions this Bodhisattva performs, they do not believe the words of others and are not moved by their teachings.
Just as an Arhat, whatever actions they perform, does not believe the words of others, having directly realized the Dharma nature free from doubt and error, and all evil demons cannot overturn them.
This non-regressing great Bodhisattva cannot be destroyed or caused to abandon the mind of enlightenment by all Śrāvakas, Pratyekabuddhas, non-Buddhist practitioners, evil demons, and others.
A great Bodhisattva who accomplishes such characteristics will certainly not regress from the unsurpassed perfect enlightenment.
Subhūti, all great Bodhisattvas who do not regress—even if an evil demon approaches the Bodhisattva and falsely appears as a close friend, saying:
‘Your practices are practices of birth and death, not the conduct of a Bodhisattva. Now you should cultivate the path that ends suffering, quickly end all suffering, and attain peaceful Nirvāṇa.’
At that time, the evil demon then speaks a Dharma path similar to falling into birth and death to the Bodhisattvas and says:
‘This is the true path. Cultivate this path, and you will soon end all birth, aging, sickness, and death, and enter Nirvāṇa.
The suffering body you have now should be abandoned with disgust, how much more so seeking to receive a suffering body in future lives.
Think carefully for yourself and abandon what you have believed before.’
When the great Bodhisattva hears such words from this person, their mind does not become shaken, doubtful, or fearful, but only thinks:
‘The person who speaks such words is precisely an evil demon.’”
At that time, that demon said to the Bodhisattva: Do you wish to hear about the useless practices of Bodhisattvas? This means that Bodhisattvas, throughout countless great eons as numerous as the sands of the Ganges River, have brought immeasurable kinds of the finest offerings to make offerings to all Buddhas; they have cultivated immeasurable difficult and arduous practices in countless Buddha lands, drawn near to and respectfully served countless World-Honored Buddhas, and requested teachings on the path they should practice. Regarding the countless, boundless Bodhisattvas and countless World-Honored Buddhas, those inquiries have been explained in proper order. Those assemblies of Great Bodhisattvas, following the Buddha’s teachings, diligently practiced and studied through immeasurable eons, yet still could not realize the unsurpassed enlightenment they sought; how much less can you today possibly realize it?
At that time, although the Bodhisattva heard such words, his mind did not waver, did not become afraid, and did not give rise to doubt. The evil demons then quickly went to another place and transformed themselves into countless forms of Bhikshus, and said to the Bodhisattva: These Bhikshus, in past times, underwent countless eons, cultivated immeasurable difficult and arduous practices, yet still could not attain unsurpassed enlightenment. Now they have all retreated and abide in the fruit of Arhatship. How could you possibly realize Bodhi?
When the Bodhisattvas heard this, they thought: These must certainly be evil demons, who wish to disturb me, and therefore perform such deeds. It is absolutely impossible that there are Bodhisattvas who cultivate Prajñāpāramitā to complete perfection but fail to attain unsurpassed enlightenment and instead retreat to abide in the state of Śrāvakas or Pratyekabuddhas.
The Bodhisattva again reflected: If Bodhisattvas, as taught by the Buddha, cultivate the Bodhisattva practices but do not attain unsurpassed enlightenment, such a thing could never occur. Therefore, know that what has been seen and heard today must certainly have been created and spoken by evil demons.
Any Great Bodhisattva who possesses such characteristics will certainly never regress from unsurpassed enlightenment.
O Subhūti, all irreversible Great Bodhisattvas, if evil demons appear in the form of Bhikshus and come before the Bodhisattvas, wishing to make them abandon unsurpassed enlightenment, may say: The wisdom of omniscience is equal to empty space; emptiness is its nature, and its own characteristic is originally empty. All phenomena are likewise equal to empty space; their nature is emptiness. Within the emptiness of their own characteristics, there is not a single dharma that can be called the one who realizes, nor a single dharma that can be called that which is realized. The place of realization, the time of realization, and the means by which realization occurs are all impossible to grasp. Since all phenomena are equal to empty space, with emptiness as their nature and their own characteristics originally empty, why do you undergo suffering and toil in vain seeking unsurpassed enlightenment? Previously, you heard that Bodhisattva assemblies should seek unsurpassed enlightenment; all of that was spoken by demons, not the Buddha’s true words. You should abandon the mind that seeks unsurpassed enlightenment. You should not, for the sake of sentient beings, endure hardships day and night. Although you perform countless difficult and arduous deeds seeking enlightenment, you will never attain it.
When this Great Bodhisattva hears such words of discouragement and reproach, he carefully observes that these matters are caused by evil demons wishing to destroy his great Bodhi mind. Now I should not accept their words and lose the great Bodhi mind I have vowed to uphold. I must be even more steadfast and never waver. Any Great Bodhisattva who possesses such characteristics will certainly never regress from unsurpassed enlightenment.
O Subhūti, all irreversible Great Bodhisattvas who wish to enter the First Dhyāna up to the Fourth Dhyāna can enter them according to their wishes. Although this Great Bodhisattva enters the Fourth Dhyāna, he does not receive its resultant rebirth. Because he wishes to benefit sentient beings, he takes a body according to the needs of teaching and transforming them; thus, according to his vows, he can receive whatever body is required. After accomplishing what needs to be done, he can immediately relinquish it. Therefore, although he can enter the dhyānas, he does not follow their power to take rebirth. In order to transform sentient beings, he is reborn in the Desire Realm. Although born in the Desire Realm, he is not stained by desire. Any Great Bodhisattva who possesses such characteristics will certainly never regress from unsurpassed enlightenment.
O Subhūti, all irreversible Great Bodhisattvas do not value reputation; they are not attached to praise; toward all classes of sentient beings their minds do not give rise to hatred, but always wish to bring them benefit and happiness. When coming, going, leaving, or entering, their minds are not scattered; their deportment, conduct, and actions always abide in right mindfulness. Because of sentient beings, although Bodhisattvas remain in household life, their minds do not cling to it. Although experiencing sensual pleasures, their minds are fearful and disgusted, like one traveling through a dangerous road who remains constantly afraid. Although they have food and drink, their minds remain uneasy and fearful, thinking only: I do not know when I will escape this dangerous path. Although enjoying various possessions, they do not give rise to attachment or craving toward them; they do not sustain themselves through unlawful or improper means; they would rather sacrifice themselves than harm others. Why? Because Bodhisattvas who deeply practice Prajñāpāramitā are the elders among humans, the virtuous among humans, the noble among humans, the bull-like leaders among humans, the lotus among humans, the elephant kings among humans, the lions among humans, the powerful among humans, the tamers among humans, and the heroes among humans. They originally appear in households for the benefit and welfare of all sentient beings, seeking ways to bring them benefit, not for their own livelihood by violating or harming others. Why? These Bodhisattvas have already grasped the skillful means of profound Prajñāpāramitā. Any Great Bodhisattva who possesses such characteristics will certainly never regress from unsurpassed enlightenment.
O Subhūti, all irreversible Great Bodhisattvas always have Yaksha kings holding vajras who protect them closely on both sides, preventing humans and non-humans from using evil supernatural powers to harm their bodies and minds. Because of these causes and conditions, until attaining unsurpassed enlightenment, the Bodhisattvas’ bodies and minds remain relaxed and unobstructed, always possessing the marks of a great man, with complete faculties, their minds following wholesome conduct, and constantly cultivating pure livelihood. They do not practice illusionary arts, observe signs of good or bad fortune, recite spells to command spirits; they do not prepare medicines, deceive lowly people; they do not associate with the wealthy and powerful while looking down arrogantly upon sages, nor become close with men and women in improper ways. They do not praise themselves and criticize others for the sake of fame and gain; they do not cast glances or laugh playfully out of defiled thoughts; they maintain pure precepts, with gentle dispositions and upright character. Any Great Bodhisattva who possesses such characteristics will certainly never regress from unsurpassed enlightenment.
O Subhūti, all irreversible Great Bodhisattvas, regarding worldly literature, talents, and crafts, although they may possess skill and excellence, do not become attached to them. Because they have penetrated that all dharmas cannot be grasped, those things contain mixed and impure words and constitute wrong livelihood. Regarding treatises discussing worldly matters and external paths, although they may understand them well, they do not become infatuated with them, because they have penetrated the empty nature of all dharmas. The treatises of external paths and worldly matters, when discussing many principles, involve additions and omissions; whereas the path of the Bodhisattva does not conform in this way. Any Great Bodhisattva who possesses such characteristics will certainly never regress from unsurpassed enlightenment.
O Subhūti, there are still other characteristics of irreversible Great Bodhisattvas; I will analyze and explain them for you. That is, this Bodhisattva, practicing profound Prajñāpāramitā and understanding the emptiness of all phenomena, does not delight in observing or discussing matters such as: affairs of kings, affairs of bandits, affairs of armies, battles, cities, villages, various vehicles, horses, elephants, clothing, food, bedding, fragrances, flowers, men and women, beauty and ugliness, gardens, forests, ponds, mountains, seas…
The Bodhisattva does not delight in observing or discussing matters of Yakshas, Rakshasas, and other spirits; does not delight in observing or discussing roads, marketplaces, inns, towers, trade and commerce; does not delight in observing or discussing dancing, singing, music, gestures, joking, and laughter; does not delight in observing or discussing islands, bridges, boats, gold and jewels; does not delight in observing or discussing the moon, stars, rain, wind, cold, heat, fortune and misfortune; does not delight in observing or discussing contradictory teachings, scriptures, and recitations; does not delight in observing or discussing matters associated with ordinary beings, Śrāvakas, and Pratyekabuddhas, but only delights in observing and discussing matters associated with Prajñāpāramitā.
Subhūti, you should know that this Great Bodhisattva never separates from the mental activity associated with profound Prajñāpāramitā; never separates from the mind of omniscient wisdom; does not delight in opposing harmony or engaging in disputes; always seeks the true Dharma and does not delight in false teachings; always cherishes good spiritual friends and does not delight in evil companions; delights in speaking Dharma and abandons words contrary to Dharma. He wishes to see the Tathāgata and rejoices in seeing the assemblies of renunciates. In the worlds of the ten directions where World-Honored Buddhas expound essential teachings, this Bodhisattva vows to be born in those worlds in order to draw near, make offerings, and listen to the true Dharma.
Subhūti, you should know that this Great Bodhisattva mostly comes from the heavens of the Desire Realm or Form Realm, passes away there, and is born among humans in civilized regions of Jambudvīpa. He is skilled in various arts, techniques, spells, scriptures, geography, astronomy, and teachings of meaning. Or he may be born near great cities and great countries, carrying out great beneficial works for sentient beings.
Subhūti, you should know that this Great Bodhisattva never doubts: “Have I regressed or not regressed?” Regarding the dharmas of his own stage, he also does not doubt whether they exist or not. Regarding the activities of demons, he knows them accurately and clearly. Just as a Stream-enterer never doubts the dharmas of his own stage. Even if evil demons create disturbances and delusions, they still cannot shake him.
This irreversible Great Bodhisattva, regarding the dharmas of his own stage, certainly does not give rise to doubt; he understands the activities of demons and does not follow demonic power. Just as a person who creates uninterrupted karma has this continuous karmic action following him like a shadow follows a form until death and cannot be separated; if another thought arises, it cannot prevent or eliminate it. These Bodhisattvas are likewise: their minds do not regress, continually following them and abiding in the irreversible Bodhisattva stage. The gods, humans, Asuras, and others of the world cannot shake or destroy the dharma they have personally attained. They clearly understand demonic karmic activities; regarding the Dharma they have realized, they are always free from doubt. Even when born in another life, they do not give rise to minds corresponding to Śrāvakas or Pratyekabuddhas and do not doubt themselves: “In a future life, can I attain unsurpassed enlightenment?” They do not abide in another’s stage, do not follow other conditions, and their own stage cannot be destroyed. Why? These Bodhisattvas have accomplished unwavering and irreversible wisdom; all evil conditions cannot shake them. Their minds are firmer than vajra.
Suppose an evil demon takes the appearance of a Buddha and comes before the Bodhisattva, saying:
“Now you should seek Arhatship, end all outflows, and enter Parinirvāṇa. You are not yet capable of receiving the prediction of great Bodhi, nor have you attained the patience of non-arising dharmas. You do not yet possess the characteristics of the irreversible stage; therefore, the Tathāgata cannot predict your attainment of unsurpassed enlightenment.”
When that Great Bodhisattva hears such words, his mind does not change, regress, become lost, afraid, or terrified. He only thinks: This must certainly be an evil demon or its retinue, transformed into the appearance of a Buddha, who has come before me and spoken such words. If it were truly the Buddha speaking, such a contradiction could not exist.
Subhūti, you should know that if, when the Great Bodhisattva hears such words, he can contemplate and remember in this way: “This is certainly an evil demon transformed into the appearance of a Buddha, trying to make me abandon profound Prajñāpāramitā and make me give up the aspiration for unsurpassed enlightenment. Therefore, I should not listen to what this being says.” At that moment, the demon becomes frightened and immediately disappears. This Great Bodhisattva has certainly already abided in the irreversible stage and has long received predictions of great Bodhi from Buddhas of the past. Why? Because this Great Bodhisattva has fully accomplished the characteristics of irreversibility; he can clearly know the activities of evil demons, causing them to disappear and preventing them from appearing again. Any Great Bodhisattva who possesses such characteristics will certainly never regress from unsurpassed enlightenment.
O Subhūti, there are irreversible Great Bodhisattvas who practice profound Prajñāpāramitā and protect the true Dharma, not sparing even their bodies and lives, much less possessions, friends, and relatives. Because they protect the true Dharma, they are courageous and diligent, always thinking: This true Dharma is the pure Dharma-body of all Buddhas, which all Tathāgatas respectfully honor and make offerings to. Now, by supporting the Buddha Dharma of the past, future, and present, I am supporting the pure Dharma-body of the Buddhas of the three times. Therefore, I should not cherish my body, life, possessions, friends, or relatives when protecting the true Dharma.
They further think: This true Dharma belongs to the World-Honored Buddhas of the three times, and I too belong among future Buddhas. The Buddha has predicted my path to enlightenment. Because of this cause and condition, the true Dharma of the Buddhas is my Dharma; I should protect it without concern for my body, life, possessions, friends, or relatives. In the future when I become a Buddha, I too will teach this Dharma for the sake of sentient beings.
Seeing such benefit, the Great Bodhisattva protects the true Dharma taught by the Tathāgata and does not spare body or life until Bodhi, never becoming lazy or weary. Any Great Bodhisattva who possesses such characteristics will certainly never regress from unsurpassed enlightenment.
O Subhūti, there are irreversible Great Bodhisattvas who, upon hearing the true Dharma spoken by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, do not doubt or question it; after hearing it, they uphold it without forgetting, until unsurpassed enlightenment. These are Bodhisattvas who have attained the Dhāraṇī of retaining teachings.
At that time Subhūti said to the Buddha:
World-Honored One, does this Great Bodhisattva, merely by hearing the true Dharma spoken by the Tathāgata, Worthy One, Perfectly Enlightened One, without doubt or uncertainty, remember it without forgetting until Bodhi; and when hearing true Dharma spoken by Bodhisattvas, Śrāvakas, gods, dragons, Yakshas, humans and non-humans, can he also remain without doubt or uncertainty and never forget it until Bodhi?
The Buddha said to Subhūti:
This Great Bodhisattva hears all sounds and languages of sentient beings, can penetrate their written forms and meanings, without doubt or uncertainty, and always remembers without forgetting. Why? Because this Great Bodhisattva has attained the patience of non-arising dharmas within all phenomena and has thoroughly penetrated their true nature. Therefore, when hearing Dharma, he follows accordingly and does not doubt or question it. Furthermore, having attained the Dhāraṇī of retaining teachings, he always has the ability to remember and never forget. Any Great Bodhisattva who possesses such characteristics will certainly never regress from unsurpassed enlightenment.
Subhūti, you should know that these are the characteristics of irreversible Great Bodhisattvas.
Chapter 18: The Characteristics of Emptiness (1)
At that time, the venerable Subhūti said to the Buddha:
World-Honored One, irreversible Great Bodhisattvas accomplish vast merits that are truly rare and extraordinary. World-Honored One, the characteristics of irreversible Great Bodhisattvas that you have explained could be spoken of for as many eons as the sands of the Ganges River. Through the Buddha’s explanation of these characteristics, you have revealed the accomplishment of immeasurable superior merits of irreversible Great Bodhisattvas. I respectfully request that the Tathāgata, Worthy One, Perfectly Enlightened One, continue explaining the meaning corresponding to profound Prajñāpāramitā, causing Bodhisattvas to abide within it, cultivate merits, and quickly bring them to perfection.
The Buddha said to Subhūti:
Hail, hail! Today you are able, for the sake of the great assembly of Bodhisattvas, to ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, about the profound meaning-place corresponding to the Perfection of Wisdom, enabling the Bodhisattvas to abide therein, cultivate all merits, and quickly bring them to completion.
Subhūti, you should know that the profound meaning-place corresponding to the Perfection of Wisdom is emptiness, signlessness, wishlessness, non-doing, non-arising, non-ceasing, not being quiescence itself, freedom from defilement, and Nirvāṇa.
The venerable Subhūti said to the Buddha:
“Is only this dharma called the meaning-place corresponding to the Perfection of Wisdom, or are all dharmas called the meaning-place corresponding to the Perfection of Wisdom?”
The Buddha said to Subhūti:
“All dharmas are also called the meaning-place corresponding to the Perfection of Wisdom. Why? Because all form, feeling, perception, formations, and consciousness are also called the profound meaning-place corresponding to the Perfection of Wisdom.
Subhūti, why are all form, feeling, perception, formations, and consciousness also called the profound meaning-place corresponding to the Perfection of Wisdom?
Subhūti, you should know that just as suchness is profound, so form is also profound. Just as suchness is profound, so feeling, perception, formations, and consciousness are also profound. Therefore, all form, feeling, perception, formations, and consciousness are called the profound meaning-place corresponding to the Perfection of Wisdom.
Subhūti, just as the suchness of form is profound, form is therefore profound. Just as the suchness of feeling, perception, formations, and consciousness is profound, feeling, perception, formations, and consciousness are therefore profound. Therefore, all form, feeling, perception, formations, and consciousness are also called the profound meaning-place corresponding to the Perfection of Wisdom.
Subhūti, if in the realm there is no form, it is called profound form. If in the realm there is no feeling, perception, formations, or consciousness, it is called profound feeling, perception, formations, and consciousness. Therefore, all form, feeling, perception, formations, and consciousness are also called the profound meaning-place corresponding to the Perfection of Wisdom.”
At that time, Subhūti said to the Buddha:
“World-Honored One, is it through profound and wondrous skillful means that one uses various other examples of forms to reveal Nirvāṇa, and uses various other examples of feeling, perception, formations, and consciousness to reveal Nirvāṇa?”
The Buddha said to Subhūti:
“Indeed, indeed, just as you have said!
Subhūti, you should know that the great Bodhisattvas, regarding the profound meaning-place corresponding to the Perfection of Wisdom, should contemplate it firmly and carefully, thinking: ‘Now I should abide as the profound Perfection of Wisdom has taught. Now I should learn as the profound Perfection of Wisdom has explained.’
Subhūti, you should know that any great Bodhisattva who can contemplate this profound meaning-place corresponding to the Perfection of Wisdom firmly and carefully, who abides as the profound Perfection of Wisdom has taught, and who learns as the profound Perfection of Wisdom has explained, through relying on this profound Perfection of Wisdom, contemplating firmly and carefully, diligently cultivating and studying—even for only one day—the merit obtained is immeasurable and boundless.
It is like a person attached to sensual desire who is always seeking and making appointments with beautiful women. If that woman encounters an obstacle and cannot come to the meeting place, that person’s desire burns intensely and flows forth.
Subhūti, what do you think? Toward what does that person’s mind of desire turn?”
Subhūti replied:
“World-Honored One, that person’s mind of desire turns toward the woman. That person thinks: ‘How can this woman come here to meet me, so that we may enjoy ourselves and experience pleasure?’”
“Subhūti, what do you think? How many times does that person give rise to thoughts of desire day and night?”
Subhūti replied:
“World-Honored One, that person thinks of desire very many times day and night.”
The Buddha said to Subhūti:
“If a great Bodhisattva relies upon the profound Perfection of Wisdom, firmly and carefully contemplates it, and diligently cultivates and studies it even for only one day, seeking to transcend the countless ages of wandering in the stream of birth and death, then compared with a person attached to desire who, over one day and night, gives rise to thoughts of desire, the number of mental thoughts arising is the same.
Subhūti, you should know that this great Bodhisattva, according to the extent to which he relies upon the profound Perfection of Wisdom, contemplates firmly and carefully, and diligently cultivates and studies, will accordingly be liberated from that many faults that obstruct the unsurpassed enlightenment. Therefore, the Bodhisattva should rely upon the profound Perfection of Wisdom, contemplate firmly and carefully, diligently cultivate, and study, in order to quickly attain unsurpassed enlightenment.
Subhūti, you should know that if a great Bodhisattva relies upon the profound Perfection of Wisdom, contemplates firmly and carefully, and diligently cultivates and studies for one day and one night, the merit obtained surpasses that of Bodhisattvas who are separated from the profound Perfection of Wisdom and, throughout countless great kalpas as numerous as the sands of the Ganges, practice the perfection of generosity; therefore, the merit of giving is immeasurable and boundless.
Subhūti, if a great Bodhisattva relies upon the profound Perfection of Wisdom, contemplates thoroughly and carefully, diligently cultivates and studies for one day and one night, the merit obtained surpasses that of Bodhisattvas separated from the profound Perfection of Wisdom who, throughout countless great kalpas as numerous as the sands of the Ganges, make offerings of various objects to the Stream-enterers, Once-returners, Non-returners, Arhats, Solitary Buddhas, Bodhisattvas, and Tathāgatas; therefore, the merit of giving is immeasurable and boundless.
Subhūti, if a great Bodhisattva relies upon the profound Perfection of Wisdom as it has been explained and abides therein, for one day and one night diligently cultivating generosity, pure morality, patience, vigor, meditative concentration, and wisdom, and surpasses Bodhisattvas separated from the profound Perfection of Wisdom who, throughout countless great kalpas as numerous as the sands of the Ganges, diligently cultivate and study generosity, pure morality, patience, vigor, meditative concentration, and wisdom, then the merit obtained is immeasurable and boundless.
Subhūti, if a great Bodhisattva relies upon the profound Perfection of Wisdom as it has been explained and abides therein for one day and one night, and then gives the wondrous Dharma teachings to sentient beings, the merit obtained surpasses that of Bodhisattvas separated from the profound Perfection of Wisdom who, throughout countless great kalpas as numerous as the sands of the Ganges, give wondrous Dharma teachings to sentient beings; therefore, the merit obtained is immeasurable and boundless.
Subhūti, if a great Bodhisattva relies upon the profound Perfection of Wisdom as it has been explained and abides therein for one day and one night, cultivates the thirty-seven factors of enlightenment and other roots of virtue, the merit obtained surpasses that of Bodhisattvas separated from the profound Perfection of Wisdom who, throughout countless great kalpas as numerous as the sands of the Ganges, cultivate the thirty-seven factors of enlightenment and other roots of virtue; therefore, the merit obtained is immeasurable and boundless.
Subhūti, if a great Bodhisattva relies upon the profound Perfection of Wisdom as it has been explained and abides therein for one day and one night, practices various forms of material giving and Dharma giving, dwells in a secluded place with right mindfulness and contemplation, dedicates the various meritorious deeds previously cultivated equally with sentient beings, and together directs them toward unsurpassed enlightenment, the merit obtained surpasses that of Bodhisattvas separated from the profound Perfection of Wisdom who, throughout countless great kalpas as numerous as the sands of the Ganges, practice various forms of material giving and Dharma giving, dwell in secluded places with right mindfulness and contemplation, cultivate various meritorious deeds beforehand, share them equally with sentient beings, and together dedicate them toward unsurpassed enlightenment; therefore, the merit obtained is immeasurable and boundless.
Subhūti, if a great Bodhisattva relies upon the profound Perfection of Wisdom as it has been explained and abides therein for one day and one night, taking the wholesome roots and merits of all Buddhas, World-Honored Ones, and their disciples of the three times, which exist throughout all places, harmonizing and considering their measure, rejoicing in them before his eyes, sharing them equally with sentient beings, and together dedicating them toward unsurpassed enlightenment, the merit obtained surpasses that of Bodhisattvas separated from the profound Perfection of Wisdom who, throughout countless great kalpas as numerous as the sands of the Ganges, take the wholesome roots and merits of all Buddhas, World-Honored Ones, and their disciples of the three times that exist everywhere, harmonize and consider their measure, rejoice in them before their eyes, share them equally with sentient beings, and together dedicate them toward unsurpassed enlightenment; therefore, the merit obtained is immeasurable and boundless.”