大般若波羅蜜多經

03

At that time, the Blessed One praised the Venerable Subhuti:

– Excellent! Excellent! You now skillfully expound the essential Dharma for the great bodhisattvas. All the Dharma you have expounded is due to the Tathagata’s awesome spiritual power and was not spoken by you independently.

Subhuti! If a great bodhisattva, with regard to the suchness of phenomena whose characteristics are unobtainable, gives rise to faith and understanding, knows that all phenomena have no differentiating characteristics, and, upon hearing the suchness of phenomena whose characteristics are unobtainable expounded in this way, is neither startled, terrified, nor afraid, and neither doubts, regrets, retreats, nor sinks into despondency, that great bodhisattva will swiftly accomplish the aspiration for unsurpassed, complete enlightenment.

The Venerable Sariputra said to the Buddha:

– Blessed One! Does a great bodhisattva who accomplishes this Dharma swiftly accomplish the aspiration for unsurpassed, complete enlightenment?

The Buddha told Sariputra:

– So it is! So it is! It is just as you have said. A great bodhisattva who accomplishes this Dharma swiftly accomplishes the aspiration for unsurpassed, complete enlightenment.

The Venerable Subhuti again said to the Buddha:

– Blessed One! Where should a great bodhisattva who wishes swiftly to accomplish the aspiration for unsurpassed, complete enlightenment abide, and how should that bodhisattva abide?

The Buddha said:

– Subhuti! If a great bodhisattva wishes swiftly to accomplish the aspiration for unsurpassed, complete enlightenment, that bodhisattva should abide with an impartial mind toward all sentient beings and should not abide with a partial mind. That bodhisattva should give rise to an impartial mind toward all sentient beings and should not give rise to a partial mind. That bodhisattva should speak to all sentient beings with an impartial mind and should not speak with a partial mind. That bodhisattva should give rise to great loving-kindness toward all sentient beings and should not give rise to anger. That bodhisattva should speak to all sentient beings with great loving-kindness and should not speak with anger. That bodhisattva should give rise to great compassion toward all sentient beings and should not give rise to a mind that harms or afflicts them. That bodhisattva should speak to all sentient beings with great compassion and should not speak with a mind that harms or afflicts them. That bodhisattva should give rise to great sympathetic joy toward all sentient beings and should not give rise to jealousy. That bodhisattva should speak to all sentient beings with great sympathetic joy and should not speak with jealousy. That bodhisattva should give rise to great equanimity toward all sentient beings and should not give rise to partiality. That bodhisattva should speak to all sentient beings with great equanimity and should not speak with partiality. That bodhisattva should give rise to humility toward all sentient beings and should not give rise to arrogance. That bodhisattva should speak to all sentient beings with humility and should not speak with arrogance. That bodhisattva should give rise to sincerity toward all sentient beings and should not give rise to flattery or deceit. That bodhisattva should speak to all sentient beings with sincerity and should not speak with flattery or deceit. That bodhisattva should give rise to gentleness toward all sentient beings and should not give rise to harshness. That bodhisattva should speak to all sentient beings with gentleness and should not speak with harshness. That bodhisattva should give rise to a mind of benefit toward all sentient beings and should not give rise to a mind that does not benefit them. That bodhisattva should speak to all sentient beings with a mind of benefit and should not speak with a mind that does not benefit them. That bodhisattva should give rise to a mind of peace and happiness toward all sentient beings and should not give rise to a mind that brings neither peace nor happiness. That bodhisattva should speak to all sentient beings with a mind of peace and happiness and should not speak with a mind that brings neither peace nor happiness. That bodhisattva should give rise to an unobstructed mind toward all sentient beings and should not give rise to an obstructed mind. That bodhisattva should speak to all sentient beings with an unobstructed mind and should not speak with an obstructed mind. That bodhisattva should regard all sentient beings as parents, brothers, sisters, sons and daughters, and relatives, and should speak to them with this same mind. That bodhisattva should regard all sentient beings as friends and should speak to them with this same mind. That bodhisattva should regard all sentient beings as instructing teachers, preceptors, disciples, and fellow students, and should speak to them with this same mind. That bodhisattva should regard all sentient beings as stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, great bodhisattvas, and Tathagatas, Worthy Ones, Completely Enlightened Ones, and should speak to them with this same mind. That bodhisattva should give rise toward all sentient beings to a mind of making offerings, reverence, respect, and praise, and should speak to them with this same mind. That bodhisattva should give rise toward all sentient beings to a mind of rescuing, compassionately caring for, and protecting them, and should speak to them with this same mind. That bodhisattva should regard all sentient beings as ultimately empty, nonexistent, and unobtainable, and should speak to them with this same mind. That bodhisattva should regard all sentient beings as empty, signless, and wishless, and should speak to them with this same mind.

Furthermore, Subhuti! A great bodhisattva who wishes swiftly to accomplish the aspiration for unsurpassed, complete enlightenment should personally abstain from taking life, encourage others to abstain from taking life, always rightly praise the practice of abstaining from taking life, and rejoice in those who abstain from taking life. In the same way, that bodhisattva should personally abandon wrong views, encourage others to abandon wrong views, always rightly praise the practice of abandoning wrong views, and rejoice in those who abandon wrong views.

That bodhisattva should personally cultivate the four dhyanas, encourage others to cultivate the four dhyanas, always rightly praise the practice of cultivating the four dhyanas, and joyfully praise those who cultivate the four dhyanas. That bodhisattva should personally cultivate the four immeasurables, encourage others to cultivate the four immeasurables, always rightly praise the practice of cultivating the four immeasurables, and joyfully praise those who cultivate the four immeasurables. That bodhisattva should personally cultivate the four formless absorptions, encourage others to cultivate the four formless absorptions, always rightly praise the practice of cultivating the four formless absorptions, and joyfully praise those who cultivate the four formless absorptions.

That bodhisattva should personally perfect the six paramitas, encourage others to perfect the six paramitas, always rightly praise the practice of perfecting the six paramitas, and joyfully praise those who perfect the six paramitas.

That bodhisattva should personally abide in the eighteen kinds of emptiness, encourage others to abide in the eighteen kinds of emptiness, always rightly praise the practice of abiding in the eighteen kinds of emptiness, and joyfully praise those who abide in the eighteen kinds of emptiness.

That bodhisattva should personally abide in suchness, the dharma-realm, the Dharma-nature, the nature free from falsity, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; encourage others to abide in suchness through to the inconceivable realm; always rightly praise the practice of abiding in suchness through to the inconceivable realm; and joyfully praise those who abide in suchness through to the inconceivable realm.

That bodhisattva should personally abide in the Four Noble Truths, encourage others to abide in the Four Noble Truths, always rightly praise the practice of abiding in the Four Noble Truths, and joyfully praise those who abide in the Four Noble Truths.

That bodhisattva should personally cultivate the thirty-seven factors of enlightenment, encourage others to cultivate the thirty-seven factors of enlightenment, always rightly praise the practice of cultivating the thirty-seven factors of enlightenment, and joyfully praise those who cultivate the thirty-seven factors of enlightenment.

That bodhisattva should personally cultivate the three gates of liberation, encourage others to cultivate the three gates of liberation, always rightly praise the practice of cultivating the three gates of liberation, and joyfully praise those who cultivate the three gates of liberation.

They should themselves cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities; they should also encourage others to cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities; they should always rightly praise the practices for cultivating the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities; and they should joyfully praise those who cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities.

They should themselves perfect the ten bodhisattva grounds; they should also encourage others to perfect the ten bodhisattva grounds; they should always rightly praise the practices for perfecting the ten bodhisattva grounds; and they should joyfully praise those who perfect the ten bodhisattva grounds.

They should themselves perfect the five kinds of eyes and the six superknowledges; they should also encourage others to perfect the five kinds of eyes and the six superknowledges; they should always rightly praise the practices for perfecting the five kinds of eyes and the six superknowledges; and they should joyfully praise those who perfect the five kinds of eyes and the six superknowledges.

They should themselves perfect the dharani gateways and the samadhi gateways; they should also encourage others to perfect the dharani gateways and the samadhi gateways; they should always rightly praise the practices for perfecting the dharani gateways and the samadhi gateways; and they should joyfully praise those who perfect the dharani gateways and the samadhi gateways.

They should themselves perfect the Tathagata’s ten powers, up to and including the eighteen exclusive qualities of a Buddha; they should also encourage others to perfect the Tathagata’s ten powers, up to and including the eighteen exclusive qualities of a Buddha; they should always rightly praise the practices for perfecting the Tathagata’s ten powers, up to and including the eighteen exclusive qualities of a Buddha; and they should joyfully praise those who perfect the Tathagata’s ten powers, up to and including the eighteen exclusive qualities of a Buddha.

They should themselves perfect the thirty-two marks of a Great Being and the eighty minor characteristics; they should also encourage others to perfect the thirty-two marks of a Great Being and the eighty minor characteristics; they should always rightly praise the practices for perfecting the thirty-two marks of a Great Being and the eighty minor characteristics; and they should joyfully praise those who perfect the thirty-two marks of a Great Being and the eighty minor characteristics.

They should themselves perfect the Dharma of never forgetting and the nature of constant equanimity; they should also encourage others to perfect the Dharma of never forgetting and the nature of constant equanimity; they should always rightly praise the practices for perfecting the Dharma of never forgetting and the nature of constant equanimity; and they should joyfully praise those who perfect the Dharma of never forgetting and the nature of constant equanimity.

They should themselves contemplate the twelve links of dependent origination in forward and reverse order; they should also encourage others to contemplate the twelve links of dependent origination in forward and reverse order; they should always rightly praise the practice of contemplating the twelve links of dependent origination in forward and reverse order; and they should joyfully praise those who contemplate the twelve links of dependent origination in forward and reverse order.

They should themselves fully know suffering, abandon its origin, realize its cessation, and cultivate the path; they should also encourage others to know suffering, abandon its origin, realize its cessation, and cultivate the path; they should always rightly praise the practice of knowing suffering, abandoning its origin, realizing its cessation, and cultivating the path; and they should joyfully praise those who know suffering, abandon its origin, realize its cessation, and cultivate the path.

They should themselves generate the wisdom that realizes the fruit of stream-entry, yet without actualizing ultimate reality and attaining the fruit of stream-entry; they should also encourage others to generate the wisdom that realizes the fruit of stream-entry and to actualize ultimate reality and attain the fruit of stream-entry; they should always rightly praise the practice of generating the wisdom that realizes the fruit of stream-entry and actualizing ultimate reality and attaining the fruit of stream-entry; and they should joyfully praise those who generate the wisdom that realizes the fruit of stream-entry and actualize ultimate reality and attain the fruit of stream-entry.

They should themselves generate the wisdom that realizes the fruit of once-returning, the fruit of non-returning, arhatship, and a pratyekabuddha’s awakening, yet without actualizing ultimate reality and attaining the fruit of once-returning, the fruit of non-returning, arhatship, or a pratyekabuddha’s awakening; they should also encourage others to generate the wisdom that realizes the fruit of once-returning, the fruit of non-returning, arhatship, and a pratyekabuddha’s awakening, and to actualize ultimate reality and attain the fruit of once-returning, the fruit of non-returning, arhatship, and a pratyekabuddha’s awakening;

they should always rightly praise the practice of generating the wisdom that realizes the fruit of once-returning, the fruit of non-returning, arhatship, and a pratyekabuddha’s awakening, and actualizing ultimate reality and attaining the fruit of once-returning, the fruit of non-returning, arhatship, and a pratyekabuddha’s awakening; and they should joyfully praise those who generate the wisdom that realizes the fruit of once-returning, the fruit of non-returning, arhatship, and a pratyekabuddha’s awakening, and actualize ultimate reality and attain the fruit of once-returning, the fruit of non-returning, arhatship, and a pratyekabuddha’s awakening.

They should themselves enter the bodhisattva’s stage of the certainty of perfection; they should also encourage others to enter the bodhisattva’s stage of the certainty of perfection; they should always rightly praise the practice of entering the bodhisattva’s stage of the certainty of perfection; and they should joyfully praise those who enter the bodhisattva’s stage of the certainty of perfection.

They should themselves purify Buddha-fields and bring sentient beings to maturity; they should also encourage others to purify Buddha-fields and bring sentient beings to maturity; they should always rightly praise the practices of purifying Buddha-fields and bringing sentient beings to maturity; and they should joyfully praise those who purify Buddha-fields and bring sentient beings to maturity.

They should themselves arouse the bodhisattva superknowledges; they should also encourage others to arouse the bodhisattva superknowledges; they should always rightly praise the practice of arousing the bodhisattva superknowledges; and they should joyfully praise those who arouse the bodhisattva superknowledges.

They should themselves generate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; they should also encourage others to generate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; they should always rightly praise the practice of generating the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; and they should joyfully praise those who generate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

They should themselves sever the continuous succession of all afflictions and habitual tendencies; they should also encourage others to sever the continuous succession of all afflictions and habitual tendencies; they should always rightly praise the practice of severing the continuous succession of all afflictions and habitual tendencies; and they should joyfully praise those who sever the continuous succession of all afflictions and habitual tendencies.

They should themselves sustain a full lifespan; they should also encourage others to sustain a full lifespan; they should always rightly praise the practice of sustaining a full lifespan; and they should joyfully praise those who sustain a full lifespan.

They should themselves turn the Dharma wheel; they should also encourage others to turn the Dharma wheel; they should always rightly praise the practice of turning the Dharma wheel; and they should joyfully praise those who turn the Dharma wheel.

They should themselves preserve and protect the true Dharma so that it may endure; they should also encourage others to preserve and protect the true Dharma so that it may endure; they should always rightly praise the practice of preserving and protecting the true Dharma so that it may endure; and they should joyfully praise those who preserve and protect the true Dharma so that it may endure.

Subhuti, any great bodhisattva who wishes swiftly to accomplish the aspiration for unsurpassed, complete awakening should employ non-apprehension as the skillful means regarding such dharmas and should abide in this way.

Subhuti, great bodhisattvas should train in such skillful means and in such profound prajnaparamita. Only by training in this way can they abide in that wherein they ought to abide. If they train in this way and abide in this way, they will be unobstructed with regard to form and unobstructed with regard to feeling, perception, formations, and consciousness.

Up to and including the turning of the Dharma wheel, they will be unobstructed with regard to turning the Dharma wheel and unobstructed with regard to the abiding of the true Dharma. Why is this? Subhuti, it is because from the very beginning these great bodhisattvas have not apprehended form, nor have they apprehended feeling, perception, formations, or consciousness.

Up to and including the turning of the Dharma wheel, they do not apprehend the turning of the Dharma wheel, nor do they apprehend the abiding of the true Dharma. Why is this? Subhuti, it is because form cannot be apprehended; if form cannot be apprehended, then it is not form.

Feeling, perception, formations, and consciousness cannot be apprehended; if feeling, perception, formations, and consciousness cannot be apprehended, then they are not feeling, perception, formations, or consciousness. Up to and including the turning of the Dharma wheel, the turning of the Dharma wheel cannot be apprehended; if the turning of the Dharma wheel cannot be apprehended, then it is not the turning of the Dharma wheel.

The abiding of the true Dharma cannot be apprehended; if the abiding of the true Dharma cannot be apprehended, then it is not the abiding of the true Dharma.

When the Buddha taught this Dharma in which bodhisattvas abide, two thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas.

LIII. THE CHAPTER ON NON-RETROGRESSION

At that time, the Venerable Subhuti again addressed the Buddha:

“World-Honored One! By what conduct and characteristics should we recognize a great bodhisattva who is irreversible?”

The Buddha said:

“Subhuti! A great bodhisattva who knows in accordance with reality the stages of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas understands that although these stages are spoken of as different, within the principle of the unchanging true suchness of all dharmas they are undifferentiated, neither two nor divided into two. Although this great bodhisattva has truly realized the true suchness of all dharmas, he makes no distinctions with regard to true suchness, because he employs non-attainment as skillful means.

Having truly realized the true suchness of all dharmas, even when he hears that true suchness and all dharmas are neither two nor different, he is not afraid. Why? Because true suchness and all dharmas cannot be said to be one, cannot be said to be different, and cannot be said to be complete or incomplete.

The dharmadhatu, up to and including the inconceivable realm, is likewise. This great bodhisattva never speaks hastily. Whatever words he utters are meaningful and beneficial; if they are not meaningful and beneficial, he never utters them.

This great bodhisattva never scrutinizes whether others are good or bad, excellent or inferior, but has equal compassion for them and teaches them the Dharma. This great bodhisattva does not scrutinize whether a Dharma teacher’s lineage is noble or base, but seeks only the wondrous meaning of the Dharma taught.

“Subhuti! A great bodhisattva who is irreversible possesses such conduct and characteristics. By such conduct and characteristics, one should recognize that he is a great bodhisattva who is irreversible.”

Subhuti addressed the Buddha:

“World-Honored One! What are called conduct and characteristics?”

The Buddha said:

“Subhuti! Since all dharmas have no activity, no condition, and no characteristic, you should know that this is their conduct and characteristics.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! If all dharmas have no conduct or characteristics, from what dharma does this great bodhisattva turn away, so that he is called irreversible?”

The Buddha said:

“Subhuti! Because this great bodhisattva turns away from form, he is called irreversible; because he turns away from feeling, perception, formations, and consciousness, he is called irreversible. Because he turns away from the eye ayatana, he is called irreversible; because he turns away from the ear, nose, tongue, body, and mind ayatanas, he is called irreversible.

Because he turns away from the form ayatana, he is called irreversible; because he turns away from the sound, odor, taste, tangible-object, and dharma ayatanas, he is called irreversible. Because he turns away from the eye dhatu, he is called irreversible; because he turns away from the ear, nose, tongue, body, and mind dhatus, he is called irreversible. Because he turns away from the form dhatu, he is called irreversible; because he turns away from the sound, odor, taste, tangible-object, and dharma dhatus, he is called irreversible.

Because he turns away from the eye-consciousness dhatu, he is called irreversible; because he turns away from the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, he is called irreversible. Because he turns away from eye-contact, he is called irreversible; because he turns away from ear-, nose-, tongue-, body-, and mind-contact, he is called irreversible. Because he turns away from feelings arising with eye-contact as their condition, he is called irreversible; because he turns away from feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition, he is called irreversible.

Because he turns away from the perfection of generosity, he is called irreversible; because he turns away from the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, he is called irreversible. Because he turns away from inner emptiness, he is called irreversible; because he turns away from outer emptiness, up to and including the emptiness of the nonexistence of intrinsic nature, he is called irreversible.

Because he turns away from true suchness, he is called irreversible; because he turns away from the dharmadhatu, up to and including the inconceivable realm, he is called irreversible. Because he turns away from the Noble Truth of suffering, he is called irreversible; because he turns away from the Noble Truths of the origin, cessation, and path, he is called irreversible. Because he turns away from the four foundations of mindfulness, he is called irreversible; up to and including because he turns away from the Noble Eightfold Path, he is called irreversible.

Because he turns away from the four meditative absorptions, he is called irreversible; because he turns away from the four immeasurables and the four formless concentrations, he is called irreversible. Because he turns away from the eight liberations, he is called irreversible; because he turns away from the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality, he is called irreversible.

Because he turns away from the emptiness gateway to liberation, he is called irreversible; because he turns away from the signless and wishless gateways to liberation, he is called irreversible. Because he turns away from the ten stages and the Three Vehicles, he is called irreversible. Because he turns away from the ten bodhisattva stages, he is called irreversible.

Because he turns away from the dharani gateways, he is called irreversible; because he turns away from the samadhi gateways, he is called irreversible. Because he turns away from the five kinds of eyes, he is called irreversible; because he turns away from the six superknowledges, he is called irreversible. Because he turns away from the ten powers of a Buddha, he is called irreversible; up to and including because he turns away from the eighteen distinctive qualities of a Buddha, he is called irreversible.

Because he turns away from the thirty-two marks of a Great Being, he is called irreversible; because he turns away from the eighty minor characteristics, he is called irreversible. Because he turns away from the quality of never losing mindfulness, he is called irreversible; because he turns away from the nature of constant equanimity, he is called irreversible. Because he turns away from the knowledge of all things, he is called irreversible; because he turns away from the knowledge of the aspects of the paths and the knowledge of all aspects, he is called irreversible.

Because he turns away from the stage of ordinary beings, he is called irreversible. Because he turns away from the stages of shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas, he is called irreversible. Because he turns away from all practices of great bodhisattvas, he is called irreversible; because he turns away from the fruit of the unsurpassed, complete and perfect enlightenment of all Buddhas, he is called irreversible.

Why? Subhuti! Because the intrinsic nature of form is nonexistent; the intrinsic nature of feeling, perception, formations, and consciousness is nonexistent.

In this way, up to and including the intrinsic nature of all practices of great bodhisattvas is nonexistent, and the intrinsic nature of the fruit of the unsurpassed, complete and perfect enlightenment of all Buddhas is nonexistent. Because this great bodhisattva does not abide in any of these, this is called turning away. Because he does not retrogress, he is called a great bodhisattva who is irreversible.

A great bodhisattva who knows in this way is called a great bodhisattva who is irreversible.

“Furthermore, Subhuti! No great bodhisattva who is irreversible ever delights in observing the appearances or speech of non-Buddhist ascetics, shramanas, brahmins, and others. It is impossible for such shramanas, brahmins, and others to truly know and truly see the Dharma, or to establish a Dharma gateway of right view.

“Furthermore, Subhuti! No great bodhisattva who is irreversible gives rise to doubt or uncertainty concerning the Vinaya Pitaka proclaimed by the Buddha. With regard to worldly matters, he does not cling to rules and observances, does not fall into wrong views, and does not accept worldly auspicious rites as purity. He never pays homage to celestial deities as worldly non-Buddhists do; nor does he ever make offerings to celestial deities or non-Buddhists of various garlands, scented ointments, powdered incense, garments, jeweled necklaces, banners, precious canopies, music, or lamps.

“Subhuti! You should know that a great bodhisattva who has perfected such conduct and characteristics is a great bodhisattva who is irreversible.”

Furthermore, Subhuti, all irreversible great bodhisattvas do not fall into the hells, the animal realm, the realm of hungry ghosts, or the realm of asuras. Nor are they born into lowly families, such as those of butchers, carriers of corpses, and the like. Nor do they ever receive bodies lacking any of the five faculties, bodies with transformed faculties, bodies without sexual organs, bodies with both sexual organs, or female bodies. Nor do they receive bodies that are blind, deaf, mute, speech-impaired, maimed, leprous, disfigured, hunchbacked, dwarfish, and so forth. Nor are they ever born in circumstances without leisure.

Subhuti, you should know that any great bodhisattva who has accomplished such deeds and characteristics is an irreversible great bodhisattva.

Furthermore, Subhuti, all irreversible great bodhisattvas always delight in observing the ten wholesome courses of action. They themselves abstain from taking life, encourage others to abstain from taking life, constantly praise in a proper manner the Dharma of abstaining from taking life, and rejoice in and praise those who abstain from taking life. Thus, up to and including wrong view, they themselves abstain from wrong view, encourage others to abstain from wrong view, constantly praise in a proper manner the Dharma of abstaining from wrong view, and rejoice in and praise those who abstain from wrong view. Even in dreams, these great bodhisattvas do not give rise to the ten unwholesome actions, much less while awake.

Subhuti, you should know that any great bodhisattva who has accomplished such deeds and characteristics is an irreversible great bodhisattva.

Furthermore, Subhuti, for the benefit of all sentient beings, all irreversible great bodhisattvas, taking non-apprehension as their skillful means, constantly cultivate generosity through prajnaparamita without interruption.

Subhuti, you should know that any great bodhisattva who has accomplished such deeds and characteristics is an irreversible great bodhisattva.

Furthermore, Subhuti, all irreversible great bodhisattvas retain, contemplate, read, and recite the discourses, verse discourses, prophecies, verse summaries, spontaneous teachings, accounts of causes and conditions, birth stories, accounts of past events, extensive teachings, marvelous events, parables, and expositions. They ultimately become thoroughly proficient in their meaning and benefit, and always delight in bestowing such Dharma upon all sentient beings.

They constantly reflect: “How may all classes of sentient beings who seek the true Dharma have their aspirations completely fulfilled?” Taking non-apprehension as their skillful means, they also share equally with all sentient beings the roots of virtue arising from such gifts of Dharma and dedicate them to unsurpassed, perfect enlightenment.

Subhuti, you should know that any great bodhisattva who has accomplished such deeds and characteristics is an irreversible great bodhisattva.

Furthermore, Subhuti, all irreversible great bodhisattvas never give rise to doubt, uncertainty, or hesitation concerning the profound Dharma gateways taught by the Buddha. Why is this? Subhuti, it is because these great bodhisattvas do not perceive any dharma—whether form, feeling, perception, formations, or consciousness—about which doubt, uncertainty, or hesitation could arise. Thus, up to and including all practices of great bodhisattvas and the unsurpassed, perfect enlightenment of the Buddhas, they do not perceive any dharma about which doubt, uncertainty, or hesitation could arise.

Subhuti, you should know that any great bodhisattva who has accomplished such deeds and characteristics is an irreversible great bodhisattva.

Furthermore, Subhuti, all irreversible great bodhisattvas have accomplished gentle and harmonious bodily, verbal, and mental karma, and their minds harbor no hostility toward any sentient being. They always accomplish bodily, verbal, and mental karma associated with loving-kindness, compassion, sympathetic joy, and equanimity. They certainly do not dwell together with the five obscuring afflictions, namely sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt.

All their afflictions have been subdued, and the roots of all fettering afflictions never arise again. Whether departing, entering, coming, or going, their minds are never confused, and they always abide in right mindfulness and right comprehension. The same is true of their dignified conduct when advancing or stopping, walking, standing, sitting, lying down, raising a foot, or setting it down.

Wherever they walk, they watch the ground beneath them, proceeding gently, with right mindfulness and their gaze directed straight ahead. Their movements and speech are never rash or impetuous.

Subhuti, you should know that any great bodhisattva who has accomplished such deeds and characteristics is an irreversible great bodhisattva.

Furthermore, Subhuti, all irreversible great bodhisattvas always keep the articles they use—their bedding and clothing—fragrant and clean, free from foul odors and from filthy worms, fleas, and lice. Their minds delight in purity, and their bodies are free from illness.

Subhuti, you should know that any great bodhisattva who has accomplished such deeds and characteristics is an irreversible great bodhisattva.

Furthermore, Subhuti, all irreversible great bodhisattvas are pure in body and mind. Unlike the bodies of ordinary people, their bodies are not constantly consumed and assailed by eighty thousand kinds of worms. Why is this? Because the superior roots of virtue of these great bodhisattvas transcend the world, the bodies they receive are pure both within and without; therefore, no kinds of worms consume or assail their bodies. As their roots of virtue gradually increase, so too do their bodies and minds become increasingly pure. Consequently, the bodies and minds of these bodhisattvas are firmer than vajra and cannot be harmed by adverse conditions. Cold, heat, hunger, thirst, mosquitoes, gnats, wind, sunlight, venomous creatures, knives, clubs, and all forms of bondage cannot harm them.

Subhuti, you should know that any great bodhisattva who has accomplished such deeds and characteristics is an irreversible great bodhisattva.

The Venerable Subhuti asked the Buddha:

“World-Honored One, how do such irreversible great bodhisattvas attain purity of body, speech, and mind?”

The Buddha said:

“Subhuti, as these great bodhisattvas’ roots of virtue gradually increase, so too do their body, speech, and mind become increasingly pure. Through the power of their roots of virtue, those things that have been eliminated will never arise again in future lives. Therefore, their body, speech, and mind always remain pure.

“Furthermore, Subhuti, because these great bodhisattvas presently possess the excellent practices of the three bodily actions, the four verbal actions, and the three mental actions, their body, speech, and mind are always pure. Through this purity, they transcend the stage of the shravakas and the stage of the pratyekabuddhas and enter the bodhisattvas’ certainty of the true nature, free from arising, yet they do not realize the ultimate limit. They always aspire to mature sentient beings and adorn and purify Buddha-fields. Therefore, their body, speech, and mind always remain pure, and they abide firmly and immovably in the bodhisattva state.

“Subhuti, you should know that any great bodhisattva who has accomplished such deeds and characteristics is an irreversible great bodhisattva.

“Furthermore, Subhuti, all irreversible great bodhisattvas do not value material gain and do not pursue fame. They are not attached to any food, drink, clothing, bedding, dwellings, or possessions. Although they undertake the twelve virtues of dhuta practice, they do not pride themselves upon them. They never give rise to mental states associated with stinginess, breaches of discipline, anger, indolence, distraction, delusion, or any other fettering afflictions.

“Subhuti, you should know that any great bodhisattva who has accomplished such deeds and characteristics is an irreversible great bodhisattva.

“Furthermore, Subhuti, all irreversible great bodhisattvas possess keen wisdom and profound realization. When they hear the true Dharma, they respectfully accept it with faith, contemplate it with right mindfulness, and fully comprehend its meaning and principles. Whatever worldly or supramundane Dharma they hear, they possess the skillful means to integrate its meaning and principles into profound prajnaparamita.

Even when carrying out worldly affairs, they rely upon prajnaparamita to integrate them into the Dharma-nature, and they perceive no affair whatsoever as existing outside the Dharma-nature. Even if there were something not corresponding to the Dharma-nature, they would still possess the skillful means to integrate it into the profound meaning and principles of prajnaparamita. Therefore, they perceive nothing whatsoever as existing outside the Dharma-nature.”

Subhuti! Any great bodhisattva who has accomplished such conduct and characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! Suppose that, before any irreversible great bodhisattva, an evil mara conjures up the eight great hells. In each hell, he conjures immeasurable, boundless numbers of bodhisattvas who are continually burned by fierce flames, all undergoing the bitter anguish and torment of incineration.

Having conjured these things, the evil mara tells the irreversible bodhisattvas: “All these bodhisattvas received predictions that they would become irreversible from unsurpassed, complete enlightenment, yet they have fallen into such great hells and undergo so many sufferings. You bodhisattvas have also received predictions that you will become irreversible from unsurpassed, complete enlightenment, and you too will fall into these great hells and undergo many sufferings.

The Buddha predicted that you would endure extreme suffering in the great hells; he did not predict that you would become irreversible from unsurpassed, complete enlightenment. Therefore, you should quickly abandon the aspiration for great enlightenment. Only then might you escape the suffering of the great hells and be born in the heavens or among humans, where you may enjoy wealth and happiness.”

At that time, although the irreversible great bodhisattvas see and hear these things, their minds remain unmoved, and they are neither anxious, fearful, doubtful, nor perplexed. They merely reflect: It is impossible for great bodhisattvas who have received predictions of irreversibility to fall into the hells, the animal realm, the realm of ghosts, or the realm of the asuras. Why?

Because irreversible bodhisattvas certainly possess no unwholesome karma, nor do they possess wholesome karma that could bring about painful results. The Buddhas certainly do not speak deceitfully. Whatever the Tathagata says benefits and brings peace and happiness to all sentient beings, for it flows from his mind of great loving-kindness and compassion.

What has been seen and heard here was certainly created and spoken by an evil mara.

Subhuti! Any great bodhisattva who has accomplished such conduct and characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! Suppose an evil mara disguises himself as a sramana, approaches any irreversible great bodhisattva, and says: “Previously, you heard that you should cultivate the paramita of generosity and would thereby quickly perfect it; that you should cultivate the paramitas of pure morality, patience, diligence, meditation, and prajnaparamita and would thereby quickly perfect them; and so forth, up to the claim that you should realize unsurpassed, complete enlightenment.

All that you heard is false teaching. You should quickly abandon it and not consider it true. Furthermore, previously you heard that, regarding all the roots of merit and virtue possessed by the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples of the past, future, and present, from their initial generation of the aspiration until the abiding of the Dharma, you should rejoice accordingly, gather them all together, give them equally to all sentient beings, and dedicate them collectively to unsurpassed, complete enlightenment.

What you heard is also false teaching. You should quickly abandon it and not consider it true. I shall teach you the true Buddhadharma, so that by cultivating and studying it, you will quickly realize unsurpassed, complete enlightenment.

What you heard previously was not the Buddha’s true word. It was verse composed and compiled by people for the purpose of deception. What I say is the Buddha’s true word, which will enable you quickly to realize the unsurpassed, complete enlightenment that you seek.”

Subhuti! If a great bodhisattva’s mind is shaken upon hearing such words and becomes doubtful and afraid, you should know that this bodhisattva has not yet received a prediction of irreversibility. He still hesitates concerning unsurpassed, complete enlightenment and has not yet become resolute; therefore, he cannot yet be called an irreversible great bodhisattva.

Subhuti! If a great bodhisattva hears such words but remains unmoved and free from doubt and fear, abiding solely in the unconditioned, signless, and unborn nature of dharmas, then whatever this great bodhisattva does, he does not merely believe another’s words. He does not cultivate the paramita of generosity merely because another instructs him to do so; nor does he cultivate the paramitas of pure morality, patience, diligence, meditation, and prajnaparamita merely because another instructs him to do so. And so forth, up to his attainment of unsurpassed, complete enlightenment, he does not reach it merely because another instructs him to do so. You should know that such a great bodhisattva has attained irreversibility from unsurpassed, complete enlightenment.

Subhuti! Just as an arhat whose outflows have been exhausted does not merely believe another’s words in anything he does, for he has realized the nature of dharmas and is free from error and doubt, and no evil mara can disturb him, so too all sravakas, pratyekabuddhas, non-Buddhist practitioners, evil maras, and others cannot destroy or subdue the mind of an irreversible great bodhisattva or cause him to retreat from enlightenment.

Subhuti! This great bodhisattva has certainly reached the stage of irreversibility. In all his undertakings, he reflects for himself and does not act immediately merely upon believing another.

Even when the Tathagata, the Worthy One, the Perfectly Enlightened One, gives instruction, he does not immediately accept, uphold, and practice it merely on faith; how much less would he believe and follow the words of sravakas, pratyekabuddhas, non-Buddhist practitioners, evil maras, and others! It is impossible for these bodhisattvas to do anything merely by believing another and following him. Why?

Subhuti! Because these great bodhisattvas do not perceive any dharma that can be believed and practiced. Why?

Subhuti! Because these bodhisattvas do not perceive form as something that can be believed and practiced; nor do they perceive feeling, perception, volitional formations, or consciousness as something that can be believed and practiced. Nor do they perceive the true suchness of form as something that can be believed and practiced; nor do they perceive the true suchness of feeling, perception, volitional formations, or consciousness as something that can be believed and practiced.

Thus, and so forth, they do not perceive even the unsurpassed, complete enlightenment of the Buddhas as something that can be believed and practiced, nor do they perceive the true suchness of the unsurpassed, complete enlightenment of the Buddhas as something that can be believed and practiced.

Subhuti! Any great bodhisattva who has accomplished such conduct and characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! Suppose an evil mara disguises himself as a bhiksu, approaches any irreversible great bodhisattva, and says: “What you are doing pertains to samsara; it is not the work of a bodhisattva, and through it you cannot attain the wisdom of all-knowing wisdom. You should now cultivate the path that ends suffering, quickly bring suffering to an end, and realize nirvana.” The evil mara then expounds to the bodhisattva practices resembling the path for transcending samsara, namely, the contemplation of a skeleton, the contemplation of a livid corpse, the contemplation of a festering corpse, the contemplation of a bloated corpse, the contemplation of a worm-infested corpse, or the contemplation of a dark-red corpse;

or loving-kindness, compassion, sympathetic joy, equanimity, the four meditative absorptions, or the four formless attainments.

The evil mara further tells the bodhisattva: “This is the true path and the true practice. By means of this path and this practice, you will attain the fruit of stream-entry and so forth, up to pratyekabuddha enlightenment. By relying on this path and this practice, you should quickly put an end to all birth, aging, sickness, and death.

Why endure the suffering of samsara for so long? Even the suffering of your present body should be rejected with revulsion; how much more should you refrain from seeking to undergo the suffering of future bodies! Consider this carefully for yourself and abandon what you previously believed.”

Subhuti! When this great bodhisattva hears the evil mara’s words, his mind remains unmoved, and he is neither frightened, fearful, doubtful, nor perplexed. He merely reflects: This bhiksu has now benefited me considerably by expounding practices resembling the path, thereby enabling me to understand that this path cannot lead to the fruit of stream-entry and so forth, up to pratyekabuddha enlightenment, much less to unsurpassed, complete enlightenment. Having reflected thus, this great bodhisattva rejoices greatly and further reflects: This bhiksu has now benefited me immensely by skillfully expounding teachings that obstruct the path, thereby enabling me to understand the teachings that obstruct the path and thus freely cultivate and train in the Three Vehicles.

Subhuti! When that evil Mara knew that this bodhisattva had given rise to joy, he continued: “Alas, good man! Do you now wish to see the great bodhisattvas constantly and diligently performing futile deeds?

Those assemblies of great bodhisattvas, throughout as many great kalpas as there are grains of sand in the Ganges, offered countless kinds of supreme and exquisite clothing, food and drink, bedding, medicines, wealth, flowers, and incense to as many Buddhas, World-Honored Ones, as there are grains of sand in the Ganges, making offerings to them with reverence, honoring, esteeming, and praising them. Moreover, in the presence of as many Buddhas as there are grains of sand in the Ganges, they cultivated the perfection of generosity; they cultivated the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita.

Even in the presence of as many Buddhas as there are grains of sand in the Ganges, they cultivated the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. These great bodhisattvas also drew near to and served as many Buddhas as there are grains of sand in the Ganges, and in the presence of those Buddhas inquired about the path to unsurpassed, complete enlightenment, asking: How does a great bodhisattva abide in the path leading to the fruit of unsurpassed, complete enlightenment?

How does a great bodhisattva cultivate generosity through prajnaparamita; abide in the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature; abide in suchness through the inconceivable realm; abide in the noble truths of suffering, its origin, its cessation, and the path; cultivate the four foundations of mindfulness through the Noble Eightfold Path; cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations; cultivate the eight liberations through the ten spheres of totality; cultivate the liberation-gates of emptiness, signlessness, and wishlessness; cultivate the Ground of Utmost Joy through the Dharma Cloud Ground; cultivate the five kinds of eyes and the six superknowledges;

cultivate the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha; cultivate the thirty-two marks of a Great Being and the eighty minor characteristics; cultivate the quality of never losing mindfulness and the nature of constant equanimity; cultivate the dharani-gates and samadhi-gates; cultivate forward and reverse contemplation of the twelve links of dependent origination, purify Buddha lands, and bring sentient beings to maturity; cultivate the supreme superknowledges of great bodhisattvas; cultivate the perfection of lifespan, learn to turn the great Dharma wheel, and preserve the True Dharma so that it may long endure; and cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects?

In accordance with what they asked, as many Buddhas, World-Honored Ones, as there are grains of sand in the Ganges taught the Dharma to them in due order. Following the instructions of the Buddhas, these great bodhisattvas abided and trained for countless kalpas, courageously and diligently striving, yet still could not attain the fruit of unsurpassed, complete enlightenment that they sought. How, then, could your present practice and training enable you to attain the fruit of unsurpassed, complete enlightenment?”

Subhuti! Although this great bodhisattva hears those words of Mara, his mind does not change; he is neither alarmed nor afraid, neither doubtful nor confused. His joy redoubles, and he thinks: This bhiksu now greatly benefits me. Using skillful means, he teaches me the Dharma that obstructs the path, enabling me to recognize that through this Dharma that obstructs the path one certainly cannot attain the fruit of stream-entry, and so forth, up to the enlightenment of a pratyekabuddha, much less the fruit of unsurpassed, complete enlightenment that is sought.

Subhuti! When that evil Mara knows that this bodhisattva’s mind does not retreat and is neither confused nor doubtful, he immediately assumes the forms of countless bhiksus and tells the bodhisattva: “All of us bhiksus formerly sought the fruit of unsurpassed, complete enlightenment. Throughout countless kalpas, we cultivated many difficult ascetic practices, yet we did not attain the fruit of unsurpassed, complete enlightenment that we sought. We have now all turned back and attained arhatship; our defilements have been exhausted, and we shall suffer no more. How, then, could you attain the fruit of unsurpassed, complete enlightenment?”

Subhuti! Having seen and heard this, this great bodhisattva immediately thinks: These bhiksus are certainly disguises assumed by evil Mara, who has come to disturb my mind and teach a counterfeit path and Dharma that create obstacles. Certainly, no great bodhisattva who cultivates prajnaparamita to perfection fails to attain the fruit of unsurpassed, complete enlightenment and instead falls into the stage of a sravaka or the stage of a pratyekabuddha.

The bodhisattva then further thinks: Certainly, no great bodhisattva who cultivates generosity through prajnaparamita to perfection fails to attain the fruit of unsurpassed, complete enlightenment. Likewise, certainly no one who cultivates the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects to perfection fails to attain the fruit of unsurpassed, complete enlightenment.

Subhuti! Any great bodhisattva who accomplishes such practices and manifests such characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! All irreversible great bodhisattvas always think thus: Any great bodhisattva who, in accordance with the Buddhas’ teachings, diligently trains and never departs from generosity, pure morality, patience, diligence, meditative concentration, and prajnaparamita, together with the mental applications associated with these sublime practices; who never departs from thoughts associated with the knowledge of all-knowing wisdom;

and who constantly uses skillful means to encourage sentient beings diligently to cultivate generosity, pure morality, patience, diligence, meditative concentration, and prajnaparamita—this great bodhisattva will certainly never retreat from the six perfections, and so forth, up to certainly never retreating from the knowledge of all aspects, and will assuredly attain the fruit of unsurpassed, complete enlightenment.

Subhuti! Any great bodhisattva who accomplishes such practices and manifests such characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! All irreversible great bodhisattvas always think thus: Any great bodhisattva who recognizes the works of Mara and does not follow them; who recognizes bad friends and does not follow their words; and who understands sensory objects and is not swayed by them—this great bodhisattva will certainly never retreat from the six perfections, and so forth, up to certainly never retreating from the knowledge of all aspects, and will assuredly attain the fruit of unsurpassed, complete enlightenment.

Subhuti! Any great bodhisattva who accomplishes such practices and manifests such characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! When all irreversible great bodhisattvas hear the Buddha, the World-Honored One, teach the essentials of the Dharma, they give rise to joy, reverently accept them with faith, and understand their ultimate meaning. Their minds are firmer than vajra: they cannot be shaken or deprived of what they have attained. They constantly and diligently train in the six perfections without weariness, and they also encourage others to train in the six perfections without fatigue.

Subhuti! Any great bodhisattva who accomplishes such practices and manifests such characteristics should be known as an irreversible great bodhisattva.

Fascicle 448

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