大般若波羅蜜多經

XXXXXIII. CHAPTER ON SKILLFUL TRAINING

02

Subhuti, when that great bodhisattva practices the profound prajnaparamita, he should draw near to the samadhi of emptiness, abide in the samadhi of emptiness, and cultivate the samadhi of emptiness, yet he should not realize the ultimate reality. He should draw near to the samadhis of signlessness and wishlessness, abide in the samadhis of signlessness and wishlessness, and cultivate the samadhis of signlessness and wishlessness, yet he should not realize the ultimate reality.

He should draw near to the four foundations of mindfulness, abide in the four foundations of mindfulness, and cultivate the four foundations of mindfulness, yet he should not realize the ultimate reality. He should draw near to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; he should abide in the four right efforts through the eightfold noble path and cultivate the four right efforts through the eightfold noble path, yet he should not realize the ultimate reality.

In this manner, up to and including the ten powers of a Buddha, he should draw near to the ten powers of a Buddha, direct himself toward the ten powers of a Buddha, and cultivate the ten powers of a Buddha, yet he should not realize the ultimate reality. He should draw near to the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; he should direct himself toward the four fearlessnesses through the eighteen unique qualities of a Buddha and cultivate the four fearlessnesses through the eighteen unique qualities of a Buddha, yet he should not realize the ultimate reality.

Subhuti, although that great bodhisattva draws near to the samadhi of emptiness, abides in the samadhi of emptiness, and cultivates the samadhi of emptiness, he does not attain the fruit of stream-entry; nor does he attain the fruit of once-returning, non-returning, or arhatship; nor, furthermore, does he attain the state of a pratyekabuddha. Although he draws near to the samadhis of signlessness and wishlessness, abides in the samadhis of signlessness and wishlessness, and cultivates the samadhis of signlessness and wishlessness, he does not attain the fruit of stream-entry; nor does he attain the fruit of once-returning, non-returning, or arhatship; nor, furthermore, does he attain the state of a pratyekabuddha.

Although he draws near to the four foundations of mindfulness, abides in the four foundations of mindfulness, and cultivates the four foundations of mindfulness, he does not attain the fruit of stream-entry; nor does he attain the fruit of once-returning, non-returning, or arhatship; nor, furthermore, does he attain the state of a pratyekabuddha. Although he draws near to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; abides in the four right efforts through the eightfold noble path; and cultivates the four right efforts through the eightfold noble path, he does not attain the fruit of stream-entry; nor does he attain the fruit of once-returning, non-returning, or arhatship;

nor, furthermore, does he attain the state of a pratyekabuddha.

Subhuti, for this reason, that great bodhisattva does not fall into the state of a sravaka or pratyekabuddha, but swiftly attains unsurpassed perfect enlightenment.

Subhuti, suppose there were a valiant man, mighty and courageous, dignified in appearance, bringing joy to all who saw him, endowed with an excellent retinue, and exceedingly pure and accomplished. He had mastered every military discipline to perfection, skillfully wielded weapons, and remained steadfast and unmoved. He was thoroughly versed in the sixty-four arts, the eighteen branches of learning, and every craft, so that all who beheld him respected and admired him.

Because he performed his tasks skillfully, he expended little effort yet gained great benefit. Consequently, everyone reverently made offerings to him, honored him, and praised him. At that time, the man became still more joyful and elated, taking satisfaction in himself.

On account of certain circumstances, he escorted elderly and infirm people together with his relatives to another region. Along the way, they crossed a desolate wilderness filled with dangers, where many savage beasts, bandits, and hostile enemies lurked, and where terrors lay concealed. All his relatives, young and old, were terrified and alarmed.

Relying upon his own awesome strength and his mastery of many arts, the man remained at ease in body and mind. He reassured his parents and relatives, telling them not to be afraid and promising to free them from all suffering. He then employed his skillful arts and led all his relatives to a place of safety.

Once they had escaped those dangers, they rejoiced and enjoyed peace and happiness. Yet while in that wilderness, the valiant man had no thought of harming the savage beasts, hostile enemies, or bandits. Why?

Because, relying upon his own strength and equipped with every skill, he was utterly fearless.

Subhuti, the great bodhisattvas are likewise. Out of loving concern for sentient beings afflicted by the sufferings of birth and death, they direct themselves toward unsurpassed perfect enlightenment. Taking all sentient beings as their objects, they arouse the four immeasurables and abide in states of mind conjoined with the four immeasurables.

They diligently cultivate generosity, pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, bringing them swiftly to perfection. While these six paramitas have not yet been perfected, the great bodhisattva, wishing to train in the wisdom of all-knowing wisdom, does not realize the exhaustion of the outflows. Although abiding in the gateways to liberation of emptiness, signlessness, and wishlessness, he does not follow the power of those gateways, nor is he drawn along by their obstructive influence; neither does he attain realization through those gateways to liberation.

Because he does not attain such realization, he does not fall into the state of a sravaka or pratyekabuddha, but certainly advances toward unsurpassed perfect enlightenment.

Subhuti, it is like a bird with strong wings flying through space, freely soaring and playing without falling to the ground. Although it relies upon space in which to play, it neither occupies space nor is obstructed by space.

Subhuti, you should know that the great bodhisattvas are likewise. Although they constantly draw near to, abide in, and cultivate the gateways to liberation of emptiness, signlessness, and wishlessness, they do not attain realization through them. Because they do not attain such realization, they do not fall into the state of a sravaka or pratyekabuddha. As long as their cultivation of the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and the wisdom of all-knowing wisdom has not yet been perfected, they will never rely upon the three samadhis of emptiness, signlessness, and wishlessness to realize the exhaustion of the outflows.

Subhuti, suppose a strong man skilled in archery wished to display his prowess. He shot an arrow upward into space and, wishing to keep it aloft without letting it fall to the ground, used a later arrow to strike the preceding one. Continuing in this way, one after another, for a long time, each arrow followed the one before it and prevented it from falling. If he wished them to fall, he would cease shooting subsequent arrows; at that moment, all the arrows would immediately fall to the ground.

Subhuti, you should know that the great bodhisattvas are likewise. Because they practice the profound prajnaparamita and are sustained by skillful means, until they attain unsurpassed perfect enlightenment, so long as the roots of goodness cultivated through their practices have not yet matured, they will never realize the ultimate reality midway along their course. When they wish to attain unsurpassed perfect enlightenment, and all the roots of goodness cultivated through their practices have fully matured, only then do the bodhisattvas realize the ultimate reality and attain unsurpassed perfect enlightenment. Therefore, Subhuti, all great bodhisattvas who practice the profound prajnaparamita should carefully contemplate the true characteristics of all dharmas, as previously explained.

At that time, the Venerable Subhuti said to the Buddha: “Blessed One! The great bodhisattvas constantly do what is difficult to do. Although they train in the suchness of all dharmas, the dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm;

although they train in internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence; although they train in the Noble Truths of suffering, its origin, its cessation, and the path;

although they train in the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; and although they train in the liberation gateways of emptiness, signlessness, and wishlessness, nevertheless, midway they do not fall into the stages of the sravakas or pratyekabuddhas and thereby lose the unsurpassed fruit of enlightenment.

“Blessed One! Such great bodhisattvas are exceedingly rare.”

The Buddha said: “Subhuti! These great bodhisattvas have vowed never to abandon sentient beings. They make this aspiration: ‘So long as sentient beings have not attained liberation, I shall resolutely never relinquish the preparatory practice I have undertaken.’

“Subhuti! The power of the aspirations of these great bodhisattvas is extraordinary. They constantly think: ‘So long as all sentient beings have not attained liberation, I shall resolutely never abandon them.’ Because they arouse such a vast mind, they resolutely never regress midway.

“Subhuti! The great bodhisattvas constantly think: ‘I must not abandon any sentient being; I shall assuredly cause them to attain liberation. Yet sentient beings engage in improper conduct. In order to bring them across, I shall continually instruct them in the peaceful and quiescent gateways of liberation—emptiness, signlessness, and wishlessness.’ Although they continually instruct them in these gateways, they do not personally realize them.

“Subhuti! Because such great bodhisattvas have perfected the power of skillful means, although they continually manifest the three gateways of liberation, they do not realize ultimate reality midway. Until they have attained the knowledge of all-knowing knowledge, they must first attain the unsurpassed fruit of enlightenment and only then personally realize it.

“Furthermore, Subhuti! The great bodhisattvas constantly delight in contemplating profound matters. That is, they delight in contemplating internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence.

They also delight in contemplating the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, the liberation gateways of emptiness, signlessness, and wishlessness, and so forth, seeing that all are empty of self-nature.

“Subhuti! After contemplating in this way, such great bodhisattvas give rise to this thought: ‘Through the influence of bad friends, throughout the long night sentient beings have produced the conception of a self, the conception of a sentient being, the conception of a life-stream, the conception of one capable of arising, the conception of one who is nurtured, the conception of one who matures, the conception of one who undergoes transmigration, the conception of a mind-born being, the conception of a youth, the conception of one capable of acting, the conception of one capable of experiencing karmic results, the conception of a knower, and the conception of a seer.

Because of these conceptions, their actions involve attainment, and they revolve through birth and death, undergoing every kind of suffering. In order to eliminate such conceptions in sentient beings, I advance toward the unsurpassed fruit of enlightenment. For the sake of sentient beings, I shall teach the profound and wondrous Dharma, causing them to eradicate these conceptions and escape the sufferings of birth and death.’

“Subhuti! At that time, although such great bodhisattvas cultivate the liberation gateway of emptiness, they do not rely upon it to realize ultimate reality. Although they cultivate the liberation gateways of signlessness and wishlessness, they do not rely upon them to realize ultimate reality. Because they do not personally realize ultimate reality, they do not fall into the fruits of stream-enterer, once-returner, non-returner, or arhat, nor do they fall into the fruit of a pratyekabuddha.

“Subhuti! Because such great bodhisattvas think in this way, they practice the prajnaparamita profoundly, perfect roots of virtue, and do not realize ultimate reality. Although they do not immediately realize ultimate reality, they do not abandon the four dhyanas, nor do they abandon the four immeasurables or the four formless absorptions.

They do not abandon the four foundations of mindfulness, nor do they abandon the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path. They do not abandon the eight liberations, nor do they abandon the eight spheres of mastery, the nine successive absorptions, or the ten totalities. They do not abandon the liberation gateway of emptiness, nor do they abandon the liberation gateways of signlessness and wishlessness.

They do not abandon internal emptiness, nor do they abandon external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence.

They do not abandon suchness, nor do they abandon the dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the fixed order of Dharma, the abiding order of Dharma, ultimate reality, the realm of space, or the inconceivable realm. They do not abandon the Noble Truth of suffering, nor do they abandon the Noble Truths of its origin, its cessation, or the path.

They do not abandon the perfection of giving, nor do they abandon the perfections of pure morality, patient acceptance, diligence, dhyana, or prajnaparamita. They do not abandon the five kinds of eyes, nor do they abandon the six superknowledges. They do not abandon any dharani gateway, nor do they abandon any samadhi gateway.

They do not abandon the Buddha’s ten powers, nor do they abandon the four fearlessnesses, the four unobstructed understandings, the eighteen distinctive qualities of a Buddha, great loving-kindness, great compassion, great sympathetic joy, or great equanimity. They do not abandon the Dharma of never losing mindfulness, nor do they abandon the nature of constant equanimity. They do not abandon knowledge of all things, nor do they abandon knowledge of the aspects of the path or knowledge of all aspects.

“Subhuti! At that time, such great bodhisattvas perfect all the dharmas that contribute to enlightenment. Until they attain the unsurpassed fruit of enlightenment, their qualities never diminish.

“Subhuti! Because such great bodhisattvas practice the prajnaparamita profoundly and are sustained by skillful means, wholesome qualities increase in every instant, their faculties become keen, and they surpass all sravakas and pratyekabuddhas.”

Furthermore, Subhuti! A great bodhisattva may constantly think thus: Throughout the long night, the minds of various sentient beings have continually been distorted by the four inversions, namely, regarding the impermanent as permanent: inversion of mind and inversion of view; regarding suffering as happiness: inversion of perception, inversion of mind, and inversion of view; regarding what is not self as self: inversion of perception, inversion of mind, and inversion of view; and regarding the impure as pure: inversion of perception, inversion of mind, and inversion of view.

For the sake of such sentient beings, I therefore advance toward awakening and cultivate the practices of a great bodhisattva. When I attain unsurpassed awakening, I shall teach sentient beings the Dharma free from inversion: that samsara is impermanent, without happiness, without self, and impure, and that nirvana alone is quiescent and sublime, perfectly endowed with the genuine virtues of Permanence, Bliss, Self, and Purity.

Subhuti! Having formed this thought, that great bodhisattva practices the profound prajnaparamita. Because the practice is embraced by skillful means, the bodhisattva will never enter the Tathagata’s supreme concentration until the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha have been perfected.

Subhuti! At that time, although that great bodhisattva cultivates the gateways to liberation of emptiness, signlessness, and wishlessness and enters and emerges from them freely, the bodhisattva does not immediately realize ultimate reality before attaining unsurpassed awakening. Because the virtues cultivated have not yet been completely perfected, the bodhisattva does not realize ultimate reality or the other virtues, but realizes them only when seeking to attain unsurpassed awakening.

Subhuti! At that time, although that great bodhisattva has not yet perfected the cultivation of the other virtues, the bodhisattva has perfected the cultivation of the gateway to the samadhi of wishlessness.

Furthermore, Subhuti! A great bodhisattva may constantly think thus: Throughout the long night, various sentient beings practice with the notion of attainment. That is, they cling to the existence of a self, or to the existence of a sentient being, a living being, one who is born, one who is nurtured, one who matures, one who transmigrates, a mind-born being, a youth, an agent, one who experiences karmic results, a knower, or a seer; or they cling to the existence of form, or to the existence of feeling, perception, formations, or consciousness; or they cling to the existence of the eye ayatana, or to the ear, nose, tongue, body, or mind ayatana; or they cling to the existence of the form ayatana, or to the sound, odor, taste, tangible object, or dharma ayatana;

or they cling to the existence of the eye dhatu, or to the ear, nose, tongue, body, or mind dhatu; or they cling to the existence of the form dhatu, or to the sound, odor, taste, tangible object, or dharma dhatu; or they cling to the existence of the eye-consciousness dhatu, or to the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness dhatu; or they cling to the existence of eye-contact, or to ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact; or they cling to the existence of feelings arising conditioned by eye-contact, or to feelings arising conditioned by ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact;

or they cling to the existence of the earth dhatu, or to the water, fire, wind, space, or consciousness dhatu; or they cling to the existence of ignorance, or to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging, and death; or they cling to the existence of the ten wholesome paths of karma; or they cling to the existence of the four dhyanas, the four immeasurables, or the four formless concentrations; or they cling to the existence of the four right practices.

For the sake of such sentient beings, I therefore advance toward unsurpassed awakening and cultivate the practices of a great bodhisattva. When I attain unsurpassed awakening, I shall cause sentient beings forever to eliminate all such attachments involving the notion of attainment.

Subhuti! Having formed this thought, that great bodhisattva practices the profound prajnaparamita. Because the practice is embraced by skillful means, the bodhisattva does not realize ultimate reality until the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha have been perfected.

Subhuti! At that time, although that great bodhisattva does indeed cultivate the gateways to the samadhis of signlessness and wishlessness, the bodhisattva has perfected only the cultivation of the gateway to the samadhi of emptiness.

Furthermore, Subhuti! A great bodhisattva practicing the profound prajnaparamita sees that, through the influence of bad companions, various sentient beings throughout the long night cling to innumerable kinds of signs. That is, they cling to the sign of a woman, the sign of a man, the sign of form, the sign of sound, the sign of odor, the sign of taste, the sign of tangible objects, and the sign of dharmas. The bodhisattva therefore constantly thinks: For the sake of such sentient beings, I advance toward unsurpassed awakening and cultivate the practices of a great bodhisattva. When I attain unsurpassed awakening, I shall cause sentient beings forever to be free from attachment to such signs.

Subhuti! Having formed this thought, that great bodhisattva practices the profound prajnaparamita. Because the practice is embraced by skillful means, the bodhisattva does not realize ultimate reality until the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha have been perfected.

Subhuti! At that time, although that great bodhisattva does indeed cultivate the gateways to the samadhis of emptiness and wishlessness, the bodhisattva has perfected the cultivation of the gateway to the samadhi of signlessness.

Furthermore, Subhuti! A great bodhisattva may have perfectly trained in the paramitas of generosity, pure morality, patient acceptance, diligence, dhyana, and prajnaparamita; may have perfectly abided in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

may have perfectly abided in suchness, the dhatu of dharmas, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of space, and the inconceivable realm; may have perfectly abided in the Noble Truths of suffering, its origin, its cessation, and the path; may have perfectly trained in the four foundations of mindfulness, the four right abandonments, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path; may have perfectly cultivated the gateways to liberation of emptiness, signlessness, and wishlessness;

and may have perfectly trained in the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and immeasurable and boundless other qualities of a Buddha.

Subhuti! It is impossible that a great bodhisattva endowed with such virtues and wisdom should conceive a fondness for samsara, declare a fondness for it, or cling to and abide in the three realms.

Subhuti! If a great bodhisattva has perfectly trained in the factors conducive to awakening, all Tathagatas, Arhats, Perfectly Awakened Ones and all assemblies of great bodhisattvas should test the bodhisattva by asking: If a great bodhisattva wishes to attain unsurpassed awakening, how does the bodhisattva train in the factors conducive to awakening without realizing emptiness, signlessness, wishlessness, non-arising, non-cessation, non-activity, the unconditioned, absence of intrinsic nature, or ultimate reality? By not realizing them, how does the bodhisattva avoid falling into the fruit of stream-enterer, once-returner, non-returner, arhatship, or the state of a pratyekabuddha, while diligently cultivating the profound prajnaparamita and remaining perpetually free from attachment?

Subhuti, when that great bodhisattva is asked this question, if he answers thus: “Great bodhisattvas who wish to realize supreme enlightenment should contemplate only emptiness, signlessness, wishlessness, non-arising, non-cessation, non-activity, the unconditioned, absence of intrinsic nature, ultimate reality, and all other factors conducive to enlightenment; they should not cultivate or study anything else,” then, Subhuti, you should know that this great bodhisattva has not yet received from the Tathagata, the Arhat, the Perfectly Enlightened One, the prediction of irreversibility from supreme enlightenment.

Why? Subhuti, because this great bodhisattva is not yet able to explain and distinguish the characteristics of the Dharma cultivated and studied by a great bodhisattva abiding at the stage of irreversibility, or to reveal them clearly.

Subhuti, when that great bodhisattva is asked this question, if he answers that great bodhisattvas who wish to realize supreme enlightenment should correctly contemplate emptiness, signlessness, wishlessness, non-arising, non-cessation, non-activity, the unconditioned, absence of intrinsic nature, ultimate reality, and all other factors conducive to enlightenment, and should also cultivate and study them through skillful means as previously explained, yet without realizing them, then, Subhuti, you should know that this great bodhisattva has received from the Tathagata, the Arhat, the Perfectly Enlightened One, the prediction of irreversibility from supreme enlightenment.

Why? Subhuti, because this great bodhisattva is already able to explain and distinguish the characteristics of the Dharma cultivated and studied by a great bodhisattva abiding at the stage of irreversibility, and to reveal them clearly.

Subhuti, if a great bodhisattva is not yet able to explain, distinguish, and clearly reveal the characteristics of the Dharma cultivated and studied by a great bodhisattva abiding at the stage of irreversibility, you should know that this great bodhisattva has not yet perfectly cultivated and studied generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, prajnaparamita, and the factors conducive to enlightenment; has not yet entered the Bạc stage; and is not yet like other great bodhisattvas abiding at the stage of irreversibility who can explain, distinguish, and clearly reveal that they abide securely at the stage of irreversibility.

Subhuti, if a great bodhisattva is able to explain, distinguish, and clearly reveal the characteristics of the Dharma cultivated and studied by a great bodhisattva abiding at the stage of irreversibility, you should know that this great bodhisattva has perfectly cultivated and studied generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, prajnaparamita, and the factors conducive to enlightenment; has entered the Bạc stage; and is like other great bodhisattvas abiding at the stage of irreversibility who can explain, distinguish, and clearly reveal that they abide securely at the stage of irreversibility.

At that time, the Venerable Subhuti said to the Buddha: “Blessed One, is there anyone who, although not yet having attained the irreversibility of a great bodhisattva, is able to answer truthfully and correctly in this way?”

The Buddha said: “Subhuti, there are great bodhisattvas who, although they have not yet attained irreversibility, are able to answer this question truthfully and correctly.

“Subhuti, such great bodhisattvas, although they have not yet attained irreversibility, constantly cultivate generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, prajnaparamita, and the factors conducive to enlightenment, and have attained mature and keen wisdom. Whether or not they have previously heard the teaching, they are able to answer truthfully and correctly, just like great bodhisattvas at the stage of irreversibility.”

The Venerable Subhuti again said to the Buddha: “Blessed One, among the many great bodhisattvas who cultivate supreme enlightenment, only a few are able to answer truthfully and correctly like great bodhisattvas at the stage of irreversibility. Is this because they abide having perfectly cultivated the Stage of Preparation, or because they abide without yet having perfectly cultivated the Stage of Preparation?”

The Buddha said: “Subhuti, so it is! So it is! It is exactly as you say. Why? Subhuti, because only a few great bodhisattvas receive such a prediction concerning the wondrous wisdom of the stage of irreversibility. If anyone has received such a prediction, that person is able to answer this question truthfully and correctly.

“Subhuti, if anyone is able to answer truthfully and correctly, you should know that this great bodhisattva possesses keen wholesome faculties that devas, humans, asuras, and others in the world cannot destroy.

“Furthermore, Subhuti, if a great bodhisattva, even in a dream, takes no delight in praising the stages of the sravakas and pratyekabuddhas, nor sets his mind upon delighting in or praising any dharma of the three realms, but constantly contemplates all dharmas as being like a dream, an illusion, an echo, an image, a shadow, a mirage, a magical performance, or an illusory city; and although he contemplates them in this way, he does not realize ultimate reality, then, Subhuti, you should know that this is a characteristic of an irreversible great bodhisattva.

“Furthermore, Subhuti, if a great bodhisattva dreams of seeing a Tathagata, the Arhat, the Perfectly Enlightened One, surrounded respectfully by immeasurable assemblies, immeasurable hundreds of assemblies, immeasurable thousands of assemblies, immeasurable hundreds of thousands of assemblies, immeasurable koṭis of assemblies, immeasurable hundreds of koṭis of assemblies, immeasurable thousands of koṭis of assemblies, immeasurable hundreds of thousands of koṭis of assemblies, immeasurable millions of assemblies, immeasurable hundreds of millions of assemblies, immeasurable thousands of millions of assemblies, and immeasurable hundreds of thousands of millions of assemblies—comprising bhiksus, bhiksunis, upasakas, upasikas, devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras,

mahoragas, humans, nonhumans, and others—in order to hear the Dharma; and after hearing the Dharma, they clearly understand its meaning; having understood its meaning, they diligently practice in accordance with the Dharma, practice the Dharma, and engage in harmonious and respectful conduct in conformity with the Dharma, then, Subhuti, you should know that this is a characteristic of an irreversible great bodhisattva.

“Furthermore, Subhuti, if a great bodhisattva dreams of seeing a Tathagata, the Arhat, the Perfectly Enlightened One, fully adorned with the thirty-two marks of a great person and the eighty excellent subsidiary characteristics, encircled and illumined by an aureole extending one fathom, rising into the sky together with an assembly of bhiksus, displaying great supernormal powers, proclaiming the essential meaning of the true Dharma, manifesting acts of instruction and transformation, and causing Buddha-activities to be performed throughout boundless Buddha-fields in other directions, then, Subhuti, you should know that this is a characteristic of an irreversible great bodhisattva.

“Furthermore, Subhuti, if a great bodhisattva dreams of seeing violent bandits destroying villages, towns, or cities; or sees fires blazing and burning villages and settlements; or sees tigers, wolves, lions, savage beasts, venomous snakes, and fierce serpents coming to harm his body and life; or sees enemies seeking to behead him; or sees his parents, brothers, sisters, wife, children, or friends nearing death; or sees himself oppressed and tormented by cold, heat, hunger, thirst, and other sufferings—yet upon seeing such terrifying events he is neither startled nor afraid, nor does he become distressed;

and after awakening from the dream, he continually reflects that the three realms are false and deceptive, entirely like what was seen in the dream, and vows: ‘After I realize supreme enlightenment, I shall proclaim to sentient beings that everything in the three realms is as false and unreal as the objects of a dream,’ then, Subhuti, you should know that this is a characteristic of an irreversible great bodhisattva.

“Furthermore, Subhuti, if a great bodhisattva, even in a dream, sees hell beings, animals, beings of the ghost realm, and other kinds of sentient beings, and immediately thinks: ‘I shall diligently cultivate the practices of a great bodhisattva and swiftly proceed toward supreme enlightenment. May it be that when I realize supreme enlightenment, there will be no hell beings, animals, beings of the ghost realm, or other such sentient beings within my Buddha-field, and even the names of the evil destinies will not exist there’; and after awakening from the dream he thinks in the same way, then, Subhuti, you should know that when this great bodhisattva becomes a Buddha, there will certainly be no evil destinies in that Buddha’s realm.

Why? Subhuti, because whether dreaming or awake, all dharmas are nondual and without division. Subhuti, you should know that this is a characteristic of an irreversible great bodhisattva.”

Furthermore, Subhuti! If in a dream a great bodhisattva sees fire burning sentient beings in the hells and elsewhere, or sees it burning cities, towns, and villages, he immediately makes this vow: “If I have received the prediction of non-retrogression and shall attain unsurpassed perfect enlightenment, may this raging fire be extinguished at once and become cool.” Subhuti! After this great bodhisattva has made such a vow, if in the dream he sees the fire immediately extinguished, know that he is a non-retrogressing great bodhisattva. However, if after making such a vow the fire is not extinguished, know that he has not yet attained the stage of non-retrogression. Subhuti! Know that this is a characteristic of a non-retrogressing great bodhisattva.

Furthermore, Subhuti! If, while awake, a great bodhisattva actually sees a raging fire blazing up and burning cities and towns, or burning hamlets and villages, he immediately thinks: “Whether in dreams or while awake, I have personally seen conduct, circumstances, and characteristics of the stage of non-retrogression, but I have not yet carefully determined whether they are true or false. If what I have seen is indeed true, may this raging fire be entirely extinguished at once and become cool.” Subhuti!

When this great bodhisattva makes this declaration of truth, if the raging fire is immediately and entirely extinguished, know that he is a non-retrogressing great bodhisattva. However, if after making that declaration of truth the raging fire is not extinguished, know that he has not yet attained the stage of non-retrogression. Subhuti!

Know that this is a characteristic of a non-retrogressing great bodhisattva.

Furthermore, Subhuti! If, while awake, a great bodhisattva sees fire burning cities and towns, or burning hamlets and villages, he immediately thinks: “Whether in dreams or while awake, I have personally seen conduct, circumstances, and characteristics of the stage of non-retrogression. If what I have seen is certainly true and I shall assuredly attain unsurpassed perfect enlightenment, may this raging fire be entirely extinguished at once and become cool.” Subhuti!

After that great bodhisattva has made this declaration of truth, if the raging fire is not immediately extinguished but burns one house while sparing another, then burns another house; or burns one hamlet while sparing another, then burns another hamlet; and continues in this manner until the fire is finally extinguished, Subhuti, that great bodhisattva should clearly know for himself that he has certainly attained the stage of non-retrogression.

The places that were burned, however, were burned because the sentient beings there had created and augmented karma that destroys the true Dharma. Because of this karma, they first fell into evil destinies for immeasurable kalpas and underwent great painful retributions, and now, having been born in the human realm, they experience the residual calamity; or because of this karma they will fall into evil destinies and, for immeasurable kalpas, undergo various great painful retributions, while now in the human realm they first manifest a minor calamity.

Subhuti! Know that this is a characteristic of a non-retrogressing great bodhisattva.

Furthermore, Subhuti! Through the various causes and conditions explained previously, one may know that a great bodhisattva is non-retrogressing. There are also other conduct, circumstances, and characteristics that he accomplishes by which one may know that he is a non-retrogressing great bodhisattva. I shall explain them clearly to you. You should listen attentively.

Subhuti replied, “Yes, please explain them.”

The Buddha said to Subhuti: Suppose a great bodhisattva sees a man or woman who has been possessed by a nonhuman being and immediately thinks: “If the Tathagatas, Arhats, Perfectly Enlightened Ones know that I have attained purity of mental karma, then they have predicted that I shall attain unsurpassed perfect enlightenment without retrogression. Or perhaps I have long since aroused the pure resolve to seek unsurpassed perfect enlightenment, remaining far removed from aspirations toward the state of a sravaka or pratyekabuddha, and I do not seek unsurpassed perfect enlightenment by directing my mind toward the state of a sravaka or pratyekabuddha.

Or perhaps in the future I shall certainly attain unsurpassed perfect enlightenment and, until the end of the future, bring benefit, peace, and happiness to all kinds of sentient beings. Or perhaps immeasurable Tathagatas, Arhats, Perfectly Enlightened Ones truly exist at present throughout the worlds of the ten directions, teaching the wondrous Dharma and benefiting sentient beings. Those Tathagatas, Arhats, Perfectly Enlightened Ones see all, know all, understand all, and realize all; they directly know, see, and understand the diverse inclinations of every kind of sentient being.

May they compassionately observe my thoughts and sincere words. If I am capable of practicing the bodhisattva conduct, I shall certainly attain unsurpassed perfect enlightenment and rescue sentient beings from the suffering of birth and death. May that man or this woman no longer be troubled by the nonhuman being, and may that nonhuman being depart immediately as I command.”

Subhuti! When that great bodhisattva speaks these words, if the nonhuman being does not depart, know that this great bodhisattva has never received from a Tathagata, Arhat, Perfectly Enlightened One the prediction of non-retrogression from unsurpassed perfect enlightenment.

Subhuti! When that great bodhisattva speaks these words, if the nonhuman being departs immediately, know that this great bodhisattva has received from a Tathagata, Arhat, Perfectly Enlightened One the prediction of non-retrogression from unsurpassed perfect enlightenment.

Subhuti! If a great bodhisattva has accomplished such conduct, circumstances, and characteristics, know that he is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! There is a great bodhisattva who has not yet perfectly trained in the paramita of giving; has not yet perfectly trained in the paramitas of pure morality, patience, diligence, meditation, and prajnaparamita; has not yet perfectly abided in the emptiness of the internal;

has not yet perfectly abided in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence; has not yet perfectly abided in suchness;

has not yet perfectly abided in the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm; has not yet perfectly abided in the Noble Truth of suffering; has not yet perfectly abided in the Noble Truths of origin, cessation, and the path; has not yet perfectly trained in the four foundations of mindfulness; has not yet perfectly trained in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; has not yet perfectly trained in the four dhyanas;

has not yet perfectly trained in the four immeasurables and the four formless concentrations; has not yet perfectly trained in the eight liberations; has not yet perfectly trained in the eight spheres of mastery, the nine successive absorptions, and the ten totalities; has not yet perfectly trained in the Dharma gate of the liberation of emptiness; has not yet perfectly trained in the Dharma gates of the liberations of signlessness and wishlessness; has not yet perfectly trained in the Dharma gate of dharani; has not yet perfectly trained in the Dharma gate of samadhi; has not yet entered the bodhisattva’s certainty of freedom from arising; has not yet fully cultivated all Buddha-dharmas; is far removed from the bodhisattva’s skillful means;

has not yet escaped the disturbances of evil Mara; is not yet able to understand all the works of Mara; does not assess the depth or shallowness of his own roots of virtue; and, imitating the declarations of truth made by bodhisattvas, is immediately deceived and deluded by evil Mara.

Subhuti! When that great bodhisattva sees a man or woman who has been possessed by a nonhuman being, he immediately takes the matter lightly and makes this declaration of truth: “If I have received from the Buddhas of the past the prediction of non-retrogression from unsurpassed perfect enlightenment, may this man or woman no longer be disturbed by the nonhuman being. May that nonhuman being obey my words and depart quickly.”

Subhuti, after that great bodhisattva has spoken thus, Mara the Evil One, wishing to confuse and disturb him, causes the nonhuman being to depart. Why is this? Subhuti, because the power of Mara the Evil One surpasses that of the nonhuman being, the nonhuman being obeys Mara’s command and immediately departs.

Subhuti, when that great bodhisattva sees what has happened, he leaps for joy and thinks: “This nonhuman being has now departed because of my power. Why? Because, in accordance with the vow I made, the nonhuman being immediately released this man or woman; there could be no other reason.”

Subhuti, that great bodhisattva is unable to recognize that this is Mara’s doing. Believing instead that it occurred through his own power, he falsely becomes delighted and, relying upon this incident, looks down upon other bodhisattvas, saying: “In the past, I received from the Buddhas the prediction that I would attain unsurpassed perfect enlightenment and reach the stage of non-retrogression. None of the vows I have made are false. You have not yet received such a prediction from the Buddhas and should not imitate me by making declarations of truth. However earnestly you may seek it, your efforts will certainly be empty and fruitless.”

Subhuti, because that great bodhisattva looks down upon and disparages other bodhisattvas, he falsely relies upon his meager abilities. Because he develops many kinds of overweening pride regarding the growth of his merits, he becomes far removed from unsurpassed perfect enlightenment and is unable to attain the knowledge of all-knowing wisdom.

Subhuti, because that great bodhisattva lacks the power of skillful means, develops many kinds of overweening pride, and treats other bodhisattvas with contempt and disparagement, although he diligently cultivates with vigor, he falls to the stage of a shravaka or pratyekabuddha.

Subhuti, because that great bodhisattva possesses only shallow and meager merit, the wholesome deeds he performs and the declarations of truth he makes all become occasions for Mara’s activity.

Subhuti, that great bodhisattva does not regularly draw near to, make offerings to, revere, honor, and praise spiritual friends. He is unable to question them about the characteristics of a bodhisattva who has attained non-retrogression, nor can he inquire into and understand the deeds carried out by the armies of Mara. Therefore, his bondage by Mara grows ever stronger. Why is this? Subhuti, because that great bodhisattva has cultivated the paramitas of giving, pure ethical discipline, patient acceptance, vigor, meditative concentration, and prajnaparamita for only a short time, and because, moreover, he remains far removed from skillful means, Mara the Evil One is able to disturb him. Therefore, Subhuti, great bodhisattvas should thoroughly understand every kind of activity of Mara.

Then the Venerable Subhuti said to the Buddha: “Blessed One, how is it that a great bodhisattva who has cultivated the paramitas of giving, pure ethical discipline, patient acceptance, vigor, meditative concentration, and prajnaparamita for only a short time;

who has abided for only a short time in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

who has abided for only a short time in suchness, the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm; who has abided for only a short time in the noble truths of suffering, its origin, its cessation, and the path; who has cultivated for only a short time the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path;

who has cultivated for only a short time the four meditative concentrations, the four immeasurables, and the four formless absorptions; who has cultivated for only a short time the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities; who has cultivated for only a short time the Dharma gateways of liberation through emptiness, signlessness, and wishlessness; who has cultivated for only a short time the Dharma gateways of dharani and samadhi; who has not yet entered a bodhisattva’s secure state of freedom from arising and has not yet fully cultivated all the qualities of a Buddha; and who remains far removed from a bodhisattva’s skillful means, comes to be disturbed by the Maras?”

The Buddha said: “Subhuti, Mara the Evil One assumes all manner of forms, comes before that great bodhisattva, and deceitfully says: ‘Good man, do you know this yourself? The Buddhas of the past have already predicted your attainment of great enlightenment. You are certain to attain enlightenment and will never regress.

Your name is such-and-such; the names of your father and mother are such-and-such; the names of your brothers are such-and-such; the names of your sisters are such-and-such; and the names of your friends and relatives, and even of your parents throughout seven generations, and the names of your clan, are all such-and-such. You were born in such-and-such region, country, city, town, and village. You were born in such-and-such year, month, day, and hour, during the reign of such-and-such king.’

“Subhuti, if that Mara sees that this bodhisattva’s mental disposition is weak and his faculties dull, he deceitfully says: ‘In your former life, your mental disposition was also weak and your faculties were dull.’ If that Mara sees that this bodhisattva’s mental disposition is firm and strong and his faculties keen, he deceitfully says: ‘In your former life, your mental disposition was also firm and strong and your faculties were keen.’ If that Mara sees that this bodhisattva dwells in a secluded place, or in a charnel ground, or in an open place, or beneath a tree; or regularly goes for alms; or eats only one meal a day; or eats only while seated in a single place; or eats only from one bowl; or wears patched robes; or possesses only the three robes;

or constantly sits and never lies down; or uses an old sitting mat; or has few desires; or delights in contentment; or delights in seclusion; or is endowed with right mindfulness; or delights in meditative stillness; or possesses wondrous wisdom; or places no value on material gain; or does not prize fame and honor; or delights in purity and frugality and does not anoint his feet with oil; or sleeps little; or is free from restlessness; or delights in speaking little; or takes pleasure in gentle speech, then that Mara says: ‘In your former life, you also dwelt in secluded places such as these, or in charnel grounds, and so forth, as described above, up to speaking little and taking pleasure in gentle speech.

Why? Because the world now sees that you have perfected such ascetic virtues. You certainly possessed these various supreme virtues in your former life as well.

You should rejoice in yourself and must not belittle yourself.’

“Subhuti, when that great bodhisattva hears this Mara speak of the supreme virtues he possessed in his former and future lives; disclose the various names of himself and his present relatives, together with his place and time of birth; and praise his ascetic virtues, he becomes delighted. Pride arises in his mind, and he treats other bodhisattvas with contempt and disparagement.

“Subhuti, Mara then knows that this bodhisattva’s mind is dull and benighted, and says further: ‘Since you possess such marks of virtue, the Tathagatas, Arhats, Perfectly Enlightened Ones of the past must certainly have predicted your attainment of great enlightenment. You will surely attain unsurpassed perfect enlightenment and will never regress.’

Subhuti! At that time, wishing to cause disruption, the evil Mara assumes the guise of a monastic, or the guise of a layperson, or the guise of a father or mother, or the guise of a brother, or the guise of a sister, or the guise of a friend, or the guise of a brahmin ascetic, or the guise of a teacher, or any of the various guises of devas, nagas, yakshas, humans, nonhumans, and so forth. He approaches this great bodhisattva and says: “Long ago, a past Tathagata, Arhat, Perfectly Enlightened One predicted that you would attain great enlightenment.

You will certainly realize unsurpassed enlightenment and will never again regress. Why? Because you possess all the meritorious characteristics of a great bodhisattva at the stage of non-retrogression.

Therefore, hold yourself in high esteem and harbor no doubts.”

Subhuti! As I have taught, it is utterly impossible for a great bodhisattva who has truly attained the practices, attributes, and characteristics of a non-retrogressing great bodhisattva still to harbor overweening pride.

Subhuti! You should know that such a great bodhisattva has been seized and possessed by Mara. Why? Because that great bodhisattva does not yet truly possess the practices, attributes, and characteristics of a great bodhisattva who has attained non-retrogression. Merely upon hearing the evil Mara describe his merits and speak of his name, birthplace, and circumstances of birth in ways that bear some resemblance to the truth, he becomes arrogant and disparages and reviles other bodhisattvas. Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed enlightenment, he should clearly recognize such deeds of Mara.

Fascicle 332

END