大般若波羅蜜多經

LIV. CHAPTER ON TURNING AND NON-TURNING

At that time, the Venerable Subhuti asked the Buddha:

“World-Honored One! Is this non-retrogressing great bodhisattva called only non-retrogressing, or is he also called one who turns away?”

The Buddha said:

“Subhuti! This non-retrogressing great bodhisattva is called non-retrogressing, and is also called one who turns away.”

The Venerable Subhuti asked the Buddha:

“World-Honored One! Why is this non-retrogressing great bodhisattva called non-retrogressing, and why is he also called one who turns away?”

The Buddha said:

“Subhuti! This non-retrogressing great bodhisattva will certainly never fall back to the stages of the shravakas, pratyekabuddhas, and so forth, and will assuredly realize unsurpassed, complete enlightenment. For this reason, he is called non-retrogressing. Yet because he turns away from conceptions regarding dharmas, he is also called one who turns away.”

Thereupon, Subhuti asked the Buddha:

“From conceptions regarding which dharmas does this great bodhisattva turn away, such that he is also called one who turns away?”

The Buddha said:

“Subhuti! This great bodhisattva turns away from conceptions regarding form and is therefore also called one who turns away; he turns away from conceptions regarding feeling, perception, formations, and consciousness and is therefore also called one who turns away.

“He turns away from conceptions regarding the six internal ayatanas and is therefore also called one who turns away; he turns away from conceptions regarding the six external ayatanas and is therefore also called one who turns away.

“He turns away from conceptions regarding the six internal dhatus and is therefore also called one who turns away; he turns away from conceptions regarding the six external dhatus and is therefore also called one who turns away.

“He turns away from conceptions regarding the six consciousness dhatus and is therefore also called one who turns away.

“He turns away from conceptions regarding the six kinds of contact and is therefore also called one who turns away.

“He turns away from conceptions regarding the feelings arising in dependence upon the six kinds of contact and is therefore also called one who turns away.

“He turns away from conceptions regarding greed, hatred, and delusion and is therefore also called one who turns away.

“He turns away from conceptions regarding all adherence to views and is therefore also called one who turns away.

“He turns away from conceptions regarding the six paramitas and is therefore also called one who turns away.

“He turns away from conceptions regarding all forms of emptiness and is therefore also called one who turns away.

“He turns away from conceptions regarding suchness and is therefore also called one who turns away.

“He turns away from conceptions regarding the Four Noble Truths and is therefore also called one who turns away.

“He turns away from conceptions regarding the four foundations of mindfulness and so forth and is therefore also called one who turns away.

“He turns away from conceptions regarding the four dhyanas and so forth and is therefore also called one who turns away.

“He turns away from conceptions regarding the eight liberations and so forth and is therefore also called one who turns away.

“He turns away from conceptions regarding the three gateways to liberation and is therefore also called one who turns away.

“He turns away from conceptions regarding the Ten Grounds and is therefore also called one who turns away.

“He turns away from conceptions regarding the five kinds of eyes and the six superknowledges and is therefore also called one who turns away.

“He turns away from conceptions regarding the dharani gateways and the samadhi gateways and is therefore also called one who turns away.

“He turns away from conceptions regarding the Buddha’s ten powers and so forth and is therefore also called one who turns away.

“He turns away from conceptions regarding the thirty-two marks of a Great Being and the eighty minor characteristics and is therefore also called one who turns away.

“He turns away from conceptions regarding the Dharma of unforgetfulness and the nature of perpetual equanimity and is therefore also called one who turns away.

“He turns away from conceptions regarding the fruit of stream-entry through the enlightenment of a pratyekabuddha and is therefore also called one who turns away.

“He turns away from conceptions regarding the practices of great bodhisattvas and the unsurpassed, complete enlightenment of the Buddhas and is therefore also called one who turns away.

“He turns away from conceptions regarding the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects and is therefore also called one who turns away.

“He turns away from conceptions regarding ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas and is therefore also called one who turns away. Why is this? This non-retrogressing great bodhisattva contemplates all dharmas through the emptiness of their own characteristics. Having entered the bodhisattva’s state of certainty, free from arising, he does not perceive even the slightest dharma that can be apprehended. Because nothing can be apprehended, there is no activity. Because there is no activity, ultimately there is no arising. Because ultimately there is no arising, this is called the patient acceptance of the non-arising of dharmas. Because he has realized this patient acceptance of the non-arising of dharmas, he is called a non-retrogressing great bodhisattva.

“Subhuti! Know that any great bodhisattva who possesses such conduct and characteristics is a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! Some evil maras approach this great bodhisattva, wishing to cause him to become disenchanted with and abandon unsurpassed, complete enlightenment. They say to him: ‘The knowledge of all-knowing wisdom is equal to space; its own characteristic is originally empty, and the absence of intrinsic nature is its nature.

All dharmas are likewise: their own characteristics are originally empty, the absence of intrinsic nature is their nature, and they are equal to space. Thus, everything is equal to space. Within such empty nature and characteristics, there is no dharma that can be called the one who realizes, nor is there any dharma that can be called that which is realized.

The place of realization, the time of realization, and that through which realization occurs are also all unapprehensible. Since the nature and characteristics of all dharmas are empty and equal to space, why do you vainly undergo hardships in seeking to realize unsurpassed, complete enlightenment? What you previously heard—that assemblies of bodhisattvas should seek unsurpassed, complete enlightenment—was entirely the speech of mara and not the true word of the Buddha.

You should abandon your great vow for enlightenment. Do not subject yourselves to prolonged hardship for the welfare and benefit of all sentient beings. Even though you undertake various difficult ascetic practices in the hope of attaining enlightenment, ultimately it cannot be attained.

Why do you vainly toil and suffer?’

“Subhuti! After hearing these reproachful words, these great bodhisattvas always carefully observe and reflect upon the actions of these evil maras: ‘They wish to destroy my aspiration for great enlightenment and cause it to regress. I must not now believe or accept what they say.

Although all dharmas are equal to space and their nature and characteristics are empty, sentient beings neither know nor perceive this. Throughout the long night of birth and death, because they are inverted and heedless, they undergo all manner of suffering and affliction. I must don the armor and helmet of merit, whose nature and characteristics are empty like vast space, swiftly proceed to unsurpassed, complete enlightenment, and teach sentient beings the corresponding Dharma, enabling them to be liberated from the great suffering of birth and death and to realize the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the enlightenment of a pratyekabuddha, or unsurpassed, complete enlightenment.’

“Subhuti! From the moment a great bodhisattva first generates the aspiration for enlightenment and hears this Dharma, his mind remains firm, unmoving, and unchanging. Relying upon this firm and unwavering mind, he continually practices generosity, pure ethical discipline, patient acceptance, diligence, dhyana, and prajnaparamita correctly.

Through these six paramitas, he gradually brings each aspect to fulfillment. Having entered the bodhisattva’s state of certainty, free from arising, he again correctly practices generosity, pure ethical discipline, patient acceptance, diligence, dhyana, and prajnaparamita. Through this, he comes to abide on the stage of non-retrogression.

Therefore, even though evil maras employ various means to destroy him and cause him to regress, they cannot make the great bodhisattva regress from the aspiration for great enlightenment that he has vowed to fulfill.

“Subhuti! This great bodhisattva surpasses the stages of the shravakas, pratyekabuddhas, and so forth, and no work of mara can cause him to regress from the unsurpassed, complete enlightenment he seeks; he is therefore called non-retrogressing. Because he has completely turned away from all grasping at and false discrimination of dharmas practiced by those of the Two Vehicles and others, he is also called one who turns away. This bodhisattva has these two designations, unlike those of other stages, who are only called those who turn away.”

Subhuti! Whatever great bodhisattva accomplishes such deeds and possesses such characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! Whenever any irreversible great bodhisattva wishes to enter the first dhyana through the fourth dhyana, they can immediately enter at will.

Whenever they wish to enter the immeasurable loving-kindness through the immeasurable equanimity, they can immediately enter at will.

Whenever they wish to enter the concentration of the sphere of infinite space through the concentration of the sphere of neither perception nor non-perception, they can immediately enter at will.

Whenever they wish to enter the four foundations of mindfulness through the Noble Eightfold Path, they can immediately enter at will.

Whenever they wish to enter the first liberation through the liberation of the cessation of perception and feeling, they can immediately enter at will.

Whenever they wish to enter the first sphere of mastery through the eighth sphere of mastery, they can immediately enter at will.

Whenever they wish to enter the concentration of the first dhyana through the concentration of the cessation of perception and feeling, they can immediately enter at will.

Whenever they wish to enter the first sphere of totality through the tenth sphere of totality, they can immediately enter at will.

Whenever they wish to enter the three gates of liberation, they can immediately enter at will.

Whenever they wish to arouse the five superknowledges, they can arouse them at will.

Subhuti! Although this great bodhisattva enters the four dhyanas and even arouses the five superknowledges, they do not experience their corresponding results. For this reason, they are not reborn through the power of the dhyanas or the immeasurable states, nor through the power of the concentration of cessation or other virtues. Neither do they attain the fruit of stream-entry, the fruit of once-returning, non-returning, or arhatship, nor the awakening of a pratyekabuddha. Because they wish to benefit and bring happiness to sentient beings, wherever they desire to assume a body, that aspiration is fulfilled.

Subhuti! Whatever great bodhisattva accomplishes such deeds and possesses such characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! All irreversible great bodhisattvas possess the mental resolve for unsurpassed awakening and never depart from the mind of great awakening. They do not delight in form, nor do they delight in feeling, perception, formations, or consciousness.

They do not value the eye ayatana through the mind ayatana.

They do not value the form ayatana through the dharma ayatana.

They do not value the eye dhatu through the mind dhatu.

They do not value the form dhatu through the dharma dhatu.

They do not value the eye-consciousness dhatu through the mind-consciousness dhatu.

They do not value feelings arising with eye-contact as condition through feelings arising with mind-contact as condition.

They do not value characteristics.

They do not value supports.

They do not value helpful companions.

They do not value the perfection of generosity through the perfection of prajnaparamita.

They do not value the four dhyanas, the four immeasurable states, or the four formless concentrations.

They do not value the four foundations of mindfulness through the Noble Eightfold Path.

They do not value the eight liberations, the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality.

They do not value the gates of liberation of emptiness, signlessness, and wishlessness.

They do not value the Four Noble Truths.

They do not value the eighteen kinds of emptiness.

They do not value suchness through the inconceivable realm.

They do not value the ten bodhisattva grounds.

They do not value the five kinds of eyes or the six superknowledges.

They do not value the Buddha’s ten powers through the eighteen unique qualities of a Buddha.

They do not value the Dharma of non-forgetfulness or the nature of perpetual equanimity.

They do not value the dharani gates or the samadhi gates.

They do not value the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects.

They do not value the stage of a sravaka, the stage of a pratyekabuddha, the stage of a bodhisattva, or the stage of a Tathagata.

They do not value bringing sentient beings to maturity or purifying Buddha-fields.

They do not value any practice of a great bodhisattva or the fruit of the Buddhas’ unsurpassed, perfect awakening.

They do not value seeing many Buddhas.

They do not value planting roots of virtue.

Why is this? Subhuti! It is because this great bodhisattva clearly comprehends that the nature and characteristics of all dharmas are empty, equal to space, and utterly unobtainable.

They see no dharma that could be valued. That which is produced, that which produces, the time of production, the place of production, and that through which production occurs are all unobtainable. Why is this? Subhuti! It is because all these dharmas are equal to space; their intrinsic characteristics are originally empty, and their nature is the absence of inherent nature.

Subhuti! This great bodhisattva possesses the mental resolve for unsurpassed awakening and never departs from the mind of great awakening. In the four bodily postures, when coming or going, entering or leaving, lifting or setting down a foot, their mind remains undistracted. Whether walking, standing, sitting, lying down, advancing, pausing, acting, or carrying out any task, they always abide in right mindfulness.

Subhuti! Whatever great bodhisattva accomplishes such deeds and possesses such characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! Wishing to benefit sentient beings, they skillfully manifest as householders. Although they enjoy the five kinds of sensual pleasure, they do not become attached or defiled by them, for everything is done to help sentient beings. That is, they give food to sentient beings who need food, drink to those who need drink, clothing to those who need clothing, and vehicles to those who need vehicles. They provide every material necessity required until those beings’ wishes are fulfilled.

Subhuti! This great bodhisattva personally practices the perfection of generosity and also encourages others to practice the perfection of generosity. They constantly praise, in accordance with the Dharma, the practice of the perfection of generosity and joyfully commend those who practice the perfection of generosity. Likewise, they personally practice the perfection of prajnaparamita and also encourage others to practice the perfection of prajnaparamita. They constantly praise, in accordance with the Dharma, the practice of the perfection of prajnaparamita and joyfully commend those who practice the perfection of prajnaparamita.

Subhuti! This great bodhisattva manifests as a householder and, through the power of superknowledge or the power of great vows, possesses all kinds of wealth consisting of the seven precious substances, sufficient to fill Jambudvipa and even the trichiliocosm. They use it to make offerings to the treasures of the Buddha, Dharma, and Sangha and to give alms to all kinds of poor and needy sentient beings.

Subhuti! Although this great bodhisattva manifests as a householder, they always cultivate pure conduct and never indulge in alluring objects of sensual pleasure. Although they enjoy all kinds of precious things, they do not become attached or defiled by them. Moreover, while enjoying sensual pleasures and precious possessions, they do not oppress sentient beings or cause them sorrow and suffering.

Subhuti! Whatever great bodhisattva accomplishes such deeds and possesses such characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! All irreversible great bodhisattvas are constantly and invisibly accompanied and protected on both sides by yaksha spirits bearing vajra maces, who think: “Before long, this great bodhisattva will attain unsurpassed, perfect awakening. We vow always to follow invisibly and guard this great bodhisattva.” Until that bodhisattva attains unsurpassed, perfect awakening, the five divisions of spirits bearing vajra maces constantly follow closely and protect them, never leaving them for even a moment.

Nonhuman beings and others cannot harm them. Neither Mara, the heavenly king, nor the Brahma kings, nor anyone in any world can use any means to destroy the mind they have aroused for unsurpassed, perfect awakening. Due to these causes and conditions, until they attain unsurpassed, perfect awakening, their body and mind remain peaceful and secure, always free from sorrow and distress.

Subhuti! This great bodhisattva’s five worldly faculties—the eyes, ears, nose, tongue, and body—are never impaired. Their five supramundane faculties—faith, diligence, mindfulness, concentration, and wisdom—are likewise never impaired.

Subhuti! This great bodhisattva’s body is complete and adorned with excellent marks. The virtues of their mind increase with every thought-moment until they attain unsurpassed, perfect awakening.

Subhuti! Whatever great bodhisattva accomplishes such deeds and possesses such characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti, all irreversible great bodhisattvas always conduct themselves as superior persons, never as inferior persons.

The Venerable Subhuti asked:

– Blessed One, why is it said that these great bodhisattvas always conduct themselves as superior persons and never as inferior persons?

The Buddha replied:

– Subhuti, none of the afflictions of these great bodhisattvas manifests before them, and their merit increases in every instant until they attain unsurpassed, complete enlightenment. At no time are their minds distracted. Therefore, I say that they always conduct themselves as superior persons and never as inferior persons.

Furthermore, Subhuti, these great bodhisattvas have perfected the mental resolve for unsurpassed enlightenment and are never separated from the mind of great enlightenment. They always cultivate purity of body and livelihood and do not practice spells, medicine, divination, or any other form of wrong livelihood. For the sake of fame or gain, they do not cast spells causing spirits and ghosts to enter men or women so that they may be questioned about auspicious and inauspicious omens. Nor do they use spells upon men or women, adults or children, animals, ghosts, and so forth, to make extraordinary phenomena appear.

They also do not read physiognomic signs or predict the length of people’s lives, their wealth, status, sex, or good and evil circumstances.

They also do not forecast cold or heat, abundant or poor harvests, or favorable and unfavorable, auspicious and inauspicious events, thereby troubling and deluding sentient beings.

They also do not use spells to compound medicines, treat illnesses by heterodox methods, or cultivate ties with powerful persons.

Nor do they act as emissaries to establish communications for others, display signs of friendship, or pursue fame for the sake of gain. They do not gaze upon men or women with a defiled mind, speak frivolously, laugh, or jest with them, much less engage in other such acts.

They also do not venerate or make offerings to ghosts and spirits. Therefore, I say that they always conduct themselves as superior persons and never as inferior persons.

Why is this? Subhuti, these great bodhisattvas know that the nature and characteristics of all dharmas are empty, and within this emptiness of nature and characteristics they perceive no characteristics. Because they perceive no characteristics, they remain far removed from the transgressions of wrong livelihood, spells, medicine, and physiognomy. They seek only unsurpassed, complete enlightenment and always benefit sentient beings.

Subhuti, any great bodhisattva who has perfected such conduct and characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti, although all irreversible great bodhisattvas are highly skilled in worldly literature, arts, and crafts, they take no delight in or attachment to them. Why is this? Subhuti, these great bodhisattvas thoroughly comprehend that the nature and characteristics of all dharmas are empty. Within this emptiness of nature and characteristics, whatever worldly literature, arts, and crafts there may be are all unobtainable. Moreover, worldly literature, arts, and crafts consist of defiled and miscellaneous discourse and belong to wrong livelihood. Therefore, although bodhisattvas know them, they do not practice them.

Subhuti, although these great bodhisattvas are highly learned in secular and heterodox writings and treatises, they do not become attached to them. Why is this? Subhuti, these great bodhisattvas thoroughly comprehend that all dharmas are ultimately empty. Within ultimate emptiness, all writings and treatises are unobtainable. Moreover, the principles and matters discussed in secular and heterodox writings and treatises are for the most part distorted by additions and omissions, do not accord with the bodhisattva path, and all belong to defiled, frivolous discourse. Therefore, although bodhisattvas know them, they take no delight in them.

Subhuti, any great bodhisattva who has perfected such conduct and characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti, all irreversible great bodhisattvas have other forms of conduct by which they may be known as irreversible great bodhisattvas. I shall distinguish and explain them for you. Listen attentively and reflect well.

Subhuti requested:

– We humbly beseech you to teach us. We in this assembly wholeheartedly wish to hear.

The Buddha said:

– Subhuti, all irreversible great bodhisattvas who cultivate prajnaparamita clearly understand that all dharmas are without anything that can be possessed, and they are never separated from the resolve for enlightenment. They take no delight in examining or discussing the skandhas, ayatanas, and dhatus. Why is this? Because these great bodhisattvas have reflected to the ultimate degree upon and completely penetrated the principle that the nature and characteristics of the skandhas, ayatanas, and dhatus are all empty.

Subhuti, these great bodhisattvas take no delight in examining or discussing matters concerning crowds of people. Why is this? Because these great bodhisattvas have reflected to the ultimate degree upon and completely penetrated the emptiness of the nature and characteristics of all assemblies of people.

Subhuti, these great bodhisattvas take no delight in examining or discussing matters concerning kings. Why is this? Because, abiding in the emptiness of intrinsic nature, these great bodhisattvas do not perceive even the slightest dharma bearing characteristics of superiority or inferiority, nobility or baseness.

Subhuti, these great bodhisattvas do not wish to examine or discuss matters concerning bandits. Why is this? Because, abiding in the emptiness of individual characteristics, these great bodhisattvas do not perceive even the slightest dharma bearing characteristics of gain or loss, giving or seizing.

Subhuti, these great bodhisattvas do not wish to examine or discuss military affairs. Why is this? Because, abiding in the emptiness of intrinsic nature, these great bodhisattvas do not perceive the characteristics of dharmas as many or few, united or dispersed.

Subhuti, these great bodhisattvas do not wish to examine or discuss matters of warfare. Why is this? Because these great bodhisattvas abide fully in the true suchness and emptiness of all dharmas and do not perceive even the slightest dharma bearing characteristics of strength or weakness, affection or hatred.

Subhuti, these great bodhisattvas do not wish to examine or discuss cities and towns. Why is this? Because these great bodhisattvas abide in the emptiness of the element of space and do not perceive even the slightest dharma bearing characteristics of belonging or not belonging, beauty or ugliness.

Subhuti, these great bodhisattvas do not wish to examine or discuss villages. Why is this? Because these great bodhisattvas abide in the emptiness of all dharmas and do not perceive even the slightest dharma bearing characteristics of increase or decrease, union or dispersion.

Subhuti, these great bodhisattvas do not wish to examine or discuss countries and territories. Why is this? Because these great bodhisattvas abide in the limit of reality and do not perceive dharmas bearing characteristics of belonging or not belonging to this place or that.

Subhuti, these great bodhisattvas do not wish to examine or discuss the self, sentient beings, and so forth, up to knowers and seers. Why is this? Because these great bodhisattvas abide in ultimate emptiness and perceive absolutely no distinct characteristics of a self, up to a seer, as either existent or nonexistent.

Subhuti, these great bodhisattvas do not wish to examine or discuss excellent physical marks. Why is this? Because these great bodhisattvas abide completely in signlessness and do not perceive dharmas as having distinct characteristics of beauty or ugliness.

Subhuti, these great bodhisattvas do not wish to examine or discuss such worldly matters and so forth; they delight only in examining and discussing prajnaparamita. Why is this? Because profound prajnaparamita is far removed from all characteristics and leads to the realization of unsurpassed, complete enlightenment.

Subhuti, these great bodhisattvas are never separated from the mental activity associated with the wisdom of all-knowledge. They cultivate the perfection of generosity and are free from miserliness.

They cultivate the perfection of pure ethical discipline and are free from breaches of discipline.

They cultivate the perfection of patient acceptance and are free from anger.

They cultivate the perfection of diligence and are free from indolence.

They cultivate the perfection of meditative concentration and are free from distraction and agitation.

They cultivate prajnaparamita and are free from corrupted wisdom.

Subhuti, although these great bodhisattvas practice the emptiness of all dharmas, they delight in the true Dharma and not in what is contrary to Dharma, and they constantly vow to benefit all sentient beings.

Subhuti, although these great bodhisattvas practice the emptiness in which nothing is obtainable, they always praise the merits of the Three Jewels and bring benefit and happiness to all sentient beings.

Subhuti, although these great bodhisattvas practice the characteristic that the true suchness of all dharmas and the Dharma realm are of a single taste, they delight in praising the various merits of true suchness and the Dharma realm.

Subhuti! This great bodhisattva knows that all dharmas are ultimately empty, yet still cherishes good spiritual friends and does not cherish bad friends. Good spiritual friends are the Buddhas and bodhisattvas, or those of the vehicles of the sravakas and pratyekabuddhas, and so forth, who can perfectly teach and establish sentient beings, causing them to proceed toward unsurpassed, complete enlightenment; therefore, they are also called good spiritual friends.

Subhuti! This great bodhisattva always delights in drawing near to all Tathagatas, Arhats, Perfectly Enlightened Ones. If he hears that a Tathagata, Arhat, Perfectly Enlightened One is present in another world, he immediately relies upon the power of his vows to be born in that world, where he makes offerings, reveres, honors, and praises that Buddha, and listens to and receives the true Dharma.

Subhuti! Whether by day or by night, this great bodhisattva is never separated from the mental application of recollecting the Buddha and is never separated from the mental application of listening to the Dharma. For this reason, in whatever land a Buddha, the Blessed One, is presently teaching the true Dharma, he immediately relies upon the power of his vows to be born in that land, or uses his supernormal powers to go there and listen to the Dharma. For this reason, life after life and age after age, wherever these bodhisattvas are born, they are never separated from the Buddha and always hear the true Dharma without interruption.

Subhuti! Because this great bodhisattva always seeks the welfare and benefit of sentient beings, although he constantly enters the concentration of the first dhyana and even the concentration of the sphere of neither perception nor non-perception, he nevertheless skillfully employs expedient means to give rise to a mind directed toward the Desire Realm, so as to teach sentient beings the ten wholesome courses of karma. In accordance with the power of his vows, he is also born in a land within the Desire Realm where a Buddha is present, in order to make offerings to, revere, honor, and praise the Buddhas, the Blessed Ones, listen to the true Dharma, and cultivate the excellent practices.

Subhuti! Any great bodhisattva who accomplishes such practices and possesses such characteristics should be known as a non-retrogressing great bodhisattva.

Furthermore, Subhuti! All non-retrogressing great bodhisattvas constantly cultivate generosity through prajnaparamita. They constantly practice inner emptiness through the emptiness of the absence of intrinsic nature.

They constantly practice suchness through the inconceivable realm. They constantly practice the noble truths of suffering, its origin, its cessation, and the path. They constantly cultivate the four establishments of mindfulness through the Noble Eightfold Path.

They constantly cultivate the four dhyanas, the four immeasurables, and the four formless concentrations. They constantly cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities. They constantly cultivate the gateways to liberation of emptiness, signlessness, and wishlessness.

They constantly cultivate the five kinds of eyes and the six supernormal powers. They constantly cultivate all dharani gateways and samadhi gateways. They constantly cultivate the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha.

They constantly cultivate the quality of never losing mindfulness and the nature of constant equanimity. They constantly cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. They constantly cultivate all the practices of great bodhisattvas.

They constantly cultivate unsurpassed, complete enlightenment.

Subhuti! This great bodhisattva never gives rise to doubt or uncertainty concerning the stage he has personally realized. He does not think, “I am non-retrogressing,” or “I am not non-retrogressing.” Why? Because this great bodhisattva does not perceive even the slightest dharma of which it could be said that it either retrogresses or does not retrogress from unsurpassed, complete enlightenment.

Subhuti! This great bodhisattva has no confusion, doubt, or uncertainty concerning the dharmas of the stage he has personally realized. Why? Because this great bodhisattva has understood them ultimately and comprehended them completely.

Subhuti! Just as a stream-enterer who abides in the fruit of stream-entry has no doubt or uncertainty concerning the dharmas of that fruit, and as once-returners, non-returners, arhats, pratyekabuddhas, and all Tathagatas, Arhats, Perfectly Enlightened Ones each abide in their own fruit and have no doubt or uncertainty concerning the dharmas of that fruit, so too does this great bodhisattva clearly know and clearly see the dharmas of the non-retrogressing stage in which he abides, and he is no longer confused, doubtful, or uncertain about them.

Subhuti! Abiding in this stage, the great bodhisattva brings sentient beings to maturity, purifies Buddha-fields, and cultivates merit. Whenever demonic activity arises, he immediately recognizes it and does not change under its influence. He can completely subdue all demonic activities, so that the merit of his cultivation remains unobstructed.

Subhuti! It is like a person who has committed an act of immediate retribution: the mind associated with that act constantly follows him closely and does not leave him until the end of his life. Why?

Subhuti! Because it has arisen through the commission of an act of immediate retribution and, strengthened by its increasing power, continues to develop until death and cannot be subdued. Even if another wholesome state of mind should arise, it cannot restrain it.

This great bodhisattva is likewise. When abiding in the stage he has personally realized, his mind is unwavering and free from discrimination; therefore, he cannot be turned about by devas, humans, asuras, and others in the world. Why?

Subhuti! Because this great bodhisattva’s mind is steadfast and has transcended the devas, humans, Mara kings, Brahma kings, asuras, and others in the world. He has entered the bodhisattva’s fixed state of rightness, abides at the stage of non-retrogression, and has attained the excellent supernormal powers of a bodhisattva for bringing sentient beings to maturity and purifying Buddha-fields.

Traveling from one Buddha-field to another, he makes offerings to, reveres, honors, and praises the Buddhas, the Blessed Ones, and their disciples; listens to the true Dharma; plants roots of virtue in the presence of the Buddhas; and asks about the meanings of the Dharma that bodhisattvas must learn.

Subhuti! Abiding in the stage he has personally realized, this great bodhisattva cultivates prajnaparamita and all wholesome dharmas. Whenever demonic activity arises, he recognizes it immediately and will certainly not change under its influence.

Through skillful means, he gathers all demonic activities into the true limit and then skillfully eliminates them. He has no confusion, doubt, or uncertainty concerning the dharmas of the stage he has personally realized. Why?

Because this great bodhisattva knows that all dharmas enter the true limit and completely understands that the true limit is neither one nor many. Within the true limit there is no discrimination. Because he is no longer confused, doubtful, or uncertain concerning the true limit, he likewise has no hesitation concerning the dharmas of the stage he has personally realized.

Subhuti! Even when taking birth in another body, this great bodhisattva does not retreat from the true limit and will certainly never give rise to a mind directed toward the sravaka or pratyekabuddha vehicles. Why? Because this great bodhisattva knows that the intrinsic characteristics of all dharmas are empty. Within this emptiness, he sees no dharma that arises or ceases, is defiled or purified.

Subhuti! Even when taking birth in another body, this great bodhisattva does not doubt, “Will I attain unsurpassed, complete enlightenment, or will I not attain it?” Why? Because this great bodhisattva completely understands that the intrinsic characteristics of all dharmas are empty, and this itself is unsurpassed, complete enlightenment.

Subhuti! Abiding in the stage he has personally realized, this great bodhisattva does not depend upon external conditions. No one can undermine the dharmas of the stage he has personally realized. Why? Because this great bodhisattva has accomplished unwavering knowledge and non-retrogressing knowledge, which no adverse condition can disturb.

Subhuti! Suppose an evil Mara assumes the appearance of a Buddha, approaches this bodhisattva, and says, “You should now seek the fruit of arhatship, bring all outflows to an end, and realize nirvana. You have not yet received the prediction of great enlightenment, nor have you attained the patient acceptance of the non-arising of dharmas. You do not yet possess the practices of a non-retrogressing one, so the Tathagata should not bestow upon you the prediction of unsurpassed great enlightenment. You must first possess all the practices of a non-retrogressing one before you can hope to receive from the Buddha the prediction of unsurpassed great enlightenment.”

Subhuti! After hearing these words, this bodhisattva-mahasattva’s mind does not change or regress; he is neither startled nor afraid. This bodhisattva-mahasattva should know for himself: “Surely I have already received from the Buddhas, the Blessed Ones of the past, the prediction of supreme enlightenment.” Why? Because when a bodhisattva has accomplished such excellent qualities, a Tathagata, Arhat, Perfectly Enlightened One will certainly predict his supreme enlightenment. “Since I have accomplished such excellent qualities, how could a Tathagata, Arhat, Perfectly Enlightened One not bestow this prediction upon me? Therefore, I have surely received from the Buddhas of the past the prediction of supreme enlightenment.”

Subhuti! If an evil mara or a messenger of mara should assume the form of a Buddha, approach this bodhisattva-mahasattva, and predict for him the attainment of a shravaka, or predict for him the attainment of a pratyekabuddha, saying: “Good man! Why do you seek the attainment of unsurpassed, perfect enlightenment and endure great suffering for so long while revolving through birth and death? Quickly realize nirvana without remainder, bring birth and death to an end, and attain perfect peace and happiness.”

Subhuti! Having heard these words, the bodhisattva-mahasattva thinks: “This is surely an evil mara or a messenger of mara who has assumed the form of a Buddha to disturb my mind. He predicts for me the attainment of a shravaka or a pratyekabuddha so that I will turn away from unsurpassed, perfect enlightenment.” Why? Because no Buddha would ever teach bodhisattvas to aspire to the state of a shravaka or pratyekabuddha and abandon unsurpassed, perfect enlightenment.

Subhuti! If an evil mara or a messenger of mara should assume the form of a Buddha and say to this bodhisattva: “The Mahayana scriptures you have accepted and upheld were not spoken by the Buddha, nor were they spoken by the Buddha’s disciples. Evil maras or followers of non-Buddhist paths spoke them to deceive you.

You should not accept, uphold, read, or recite them.” Having heard these words, this bodhisattva-mahasattva thinks: “This is surely an evil mara or a member of mara’s retinue seeking to make me grow weary of and abandon the unsurpassed, perfect enlightenment I pursue. Therefore, he says that those profound Mahayana scriptures were not spoken by the Buddha or by the Tathagata’s disciples.” Why? Because it is utterly impossible to realize unsurpassed, perfect enlightenment apart from these scriptures.

Subhuti, you should know that this bodhisattva-mahasattva has long abided on the stage of non-retrogression and has already received from the Buddhas of the past the prediction of supreme enlightenment. Why? Because this bodhisattva-mahasattva has fully accomplished the conduct and characteristics of one who is non-retrogressing. If bodhisattvas accomplish such conduct and characteristics, you should know that they have received the prediction of supreme enlightenment and certainly abide on the stage of non-retrogression.

Subhuti! You should know that any bodhisattva-mahasattva who accomplishes such conduct and characteristics is a non-retrogressing bodhisattva-mahasattva.

Furthermore, Subhuti! When practicing profound prajnaparamita, all non-retrogressing bodhisattva-mahasattvas embrace the true Dharma and protect and preserve it without sparing even their own lives, much less their possessions or relatives. Such a bodhisattva-mahasattva constantly thinks: “I would rather relinquish my relatives, friends, possessions, and even my own life than ever relinquish the true Dharma of the Buddhas.” Why?

Because relatives, friends, possessions, and one’s own life are repeatedly obtained throughout successive lives and are very easy to acquire. The true Dharma of the Buddhas, however, may be encountered only once in hundreds of thousands of myriads of kotis of kalpas. Having finally encountered the true Dharma and gained great benefit from it, I must diligently protect and preserve it.

Subhuti! When protecting and preserving the true Dharma, this bodhisattva-mahasattva should think: “I do not protect and preserve merely the true Dharma of one Buddha, two Buddhas, or even a hundred thousand Buddhas. I protect and preserve the true Dharma of all Buddhas throughout the ten directions and the three times, so that the true Dharma will suffer no diminution.”

At that time, the Venerable Subhuti said to the Buddha:

“Blessed One! What is the true Dharma of the Buddhas? Why does this bodhisattva-mahasattva protect and preserve it without sparing even his own life?”

The Buddha said:

“Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, having awakened, have taught that all dharmas are empty. This is called the true Dharma of the Buddhas. Some foolish people disparage and slander it, saying: ‘This is not Dharma, not Vinaya, and not the sacred teaching spoken by the Teacher of Devas and Humans. By practicing this teaching, one cannot realize unsurpassed, perfect enlightenment or attain the ultimate peace and happiness of nirvana.’

“Subhuti! This bodhisattva-mahasattva protects and preserves this Dharma without sparing even his own life, constantly thinking: ‘The Buddhas have taught that the emptiness of all dharmas is the refuge and reliance of sentient beings. Bodhisattvas who train in this Dharma swiftly realize unsurpassed, perfect enlightenment, deliver sentient beings from birth, old age, sickness, and death, and enable them to attain the perfect peace and happiness of nirvana. Therefore, I must protect and preserve it without sparing even my own life.’

“He further thinks: ‘I, too, am numbered among the Buddhas of the future. The Buddha has predicted my supreme enlightenment. For this reason, the true Dharma of the Buddhas is also my Dharma. I must protect and preserve it without sparing even my own life. When I become a Buddha in the future, I too shall teach sentient beings the emptiness of all dharmas in this way.’

“Subhuti! Seeing the benefit and significance of protecting and preserving the true Dharma taught by the Tathagata, this bodhisattva-mahasattva does not spare even his own life and never grows indolent or abandons it until he attains unsurpassed, perfect enlightenment.

“Subhuti! You should know that any bodhisattva-mahasattva who accomplishes such conduct and characteristics is a non-retrogressing bodhisattva-mahasattva.

“Furthermore, Subhuti! When all non-retrogressing bodhisattva-mahasattvas hear the true Dharma taught by the Tathagatas, Arhats, Perfectly Enlightened Ones, they have neither confusion nor doubt. Having heard it, they accept and uphold it, never forgetting it, until they realize unsurpassed, perfect enlightenment. Why? Because these bodhisattva-mahasattvas have attained perfect mastery of dharanis.”

At that time, Subhuti said to the Buddha:

“Blessed One! Which dharanis have these bodhisattva-mahasattvas attained, such that when they hear the true Dharma taught by the Tathagatas, Arhats, Perfectly Enlightened Ones, they have neither confusion nor doubt and, having heard it, accept and uphold it without forgetting it?”

The Buddha said:

“Subhuti! These bodhisattva-mahasattvas have attained the Inexhaustible Treasury Dharani, the Ocean Seal Dharani, the Lotus Assembly Treasury Dharani, and so forth. Therefore, when they hear the true Dharma taught by the Tathagatas, Arhats, Perfectly Enlightened Ones, they have neither confusion nor doubt and, having heard it, accept and uphold it, never forgetting it.”

The Venerable Subhuti again said to the Buddha:

“Do these bodhisattva-mahasattvas have neither confusion nor doubt only when they hear the true Dharma taught by Tathagatas, Arhats, Perfectly Enlightened Ones, accepting and upholding it after hearing it and never forgetting it? Or, when they also hear the true Dharma taught by bodhisattvas, pratyekabuddhas, shravakas, devas, nagas, yakshas, asuras, and others, do they likewise have neither confusion nor doubt and, having heard it, accept and uphold it, never forgetting it?”

The Buddha said:

“Subhuti! These bodhisattva-mahasattvas clearly understand all sounds, languages, written words, meanings, and principles of all sentient beings, without any confusion or doubt, and will never forget them even to the end of the future. Why? Because these bodhisattva-mahasattvas have attained the Inexhaustible Treasury Dharani and other dharanis, which preserve what has been spoken and prevent it from being forgotten.

“Subhuti! You should know that any bodhisattva-mahasattva who accomplishes such conduct and characteristics is a non-retrogressing bodhisattva-mahasattva.

LV. CHAPTER: THE EXTREMELY PROFOUND MEANING

01

At that time, the Venerable Subhuti said to the Buddha:

“Blessed One! These non-retrogressing bodhisattva-mahasattvas accomplish excellent merit that is vast, immeasurable, innumerable, boundless, and inconceivable.”

The Buddha said:

– Subhuti! So it is! So it is! It is just as you have said. This irreversible great bodhisattva has accomplished vast, immeasurable, innumerable, boundless, inconceivable, and supremely excellent merit. Why is this? Subhuti! It is because this great bodhisattva has attained immeasurable and boundless supreme wisdom that is not shared by shravakas and pratyekabuddhas. Abiding in this wisdom, the irreversible great bodhisattva gives rise to four kinds of supreme unimpeded understanding. By virtue of these four kinds of supreme unimpeded understanding, no deva, human, asura, or other being in the world can challenge this bodhisattva and exhaust his wisdom or eloquence.

At that time, Subhuti again addressed the Buddha:

– Blessed One! One could spend as many kalpas as there are grains of sand in the Ganges proclaiming the characteristics of the conduct of irreversible great bodhisattvas described by the Buddha, or the characteristics of the boundless, supremely excellent merit accomplished by irreversible great bodhisattvas. I beseech the Tathagata, the Arhat, the Perfectly Enlightened One, to expound the profound meaning once again for the assembly of great bodhisattvas, so that, abiding therein, they may cultivate generosity through prajnaparamita and swiftly bring them to perfection; may abide in the emptiness of internal phenomena through the emptiness of the absence of an intrinsic nature and swiftly bring them to perfection; may abide in suchness through the inconceivable realm and swiftly bring them to perfection; may abide in the noble truths of suffering, its origin, its cessation, and the path and swiftly bring them to perfection; may cultivate the four establishments of mindfulness through the Noble Eightfold Path and swiftly bring them to perfection; may cultivate the four dhyanas, the four immeasurables, and the four formless concentrations and swiftly bring them to perfection; may cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres and swiftly bring them to perfection; may cultivate the gateways to liberation of emptiness, signlessness, and wishlessness and swiftly bring them to perfection; may cultivate the dharani gateways and samadhi gateways and swiftly bring them to perfection; may cultivate the Ground of Great Joy through the Ground of the Dharma Cloud and swiftly bring them to perfection; may cultivate the five kinds of eyes and the six superknowledges and swiftly bring them to perfection; may cultivate the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha and swiftly bring them to perfection; may cultivate the thirty-two marks of a Great Being and the eighty minor characteristics and swiftly bring them to perfection; may cultivate the Dharma of unfailing mindfulness and the nature of constant equanimity and swiftly bring them to perfection; and may cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects and swiftly bring them to perfection?

The Buddha said:

– Subhuti! Excellent! Excellent! You are now able, for the sake of the assemblies of great bodhisattvas, to ask the Tathagata, the Arhat, the Perfectly Enlightened One, about the profound meaning, so that the assemblies of great bodhisattvas may abide therein and swiftly bring all meritorious qualities to perfection.

Subhuti, you should know that this profound meaning is emptiness, signlessness, wishlessness, nonaction, nonarising, noncessation, quiescence, nirvana, suchness, the dhatu of phenomena, the nature of phenomena, and the ultimate reality. Such phenomena are called the most profound meaning.

Subhuti, you should know that all designations reveal the most profound meaning of nirvana.

At that time, Subhuti again addressed the Buddha:

– Is it only nirvana that bears the most profound meaning, or do other phenomena also bear the most profound meaning?

The Buddha said:

– Subhuti! All other phenomena are also called most profound. Why is this? Subhuti! Form is also called most profound; feeling, perception, formations, and consciousness are also called most profound. The eye ayatana through the mind ayatana are also called most profound. The form ayatana through the dharma ayatana are also called most profound. The eye dhatu through the mind dhatu are also called most profound. The form dhatu through the dharma dhatu are also called most profound. The eye-consciousness dhatu through the mind-consciousness dhatu are also called most profound. Eye-contact through mind-contact are also called most profound. Feelings arising with eye-contact as condition through feelings arising with mind-contact as condition are also called most profound. The earth dhatu through the consciousness dhatu are also called most profound. Ignorance through aging and death are also called most profound. The perfection of generosity through prajnaparamita are also called most profound. The noble truths of suffering, its origin, its cessation, and the path are also called most profound. The four establishments of mindfulness through the Noble Eightfold Path are also called most profound. The four dhyanas, the four immeasurables, and the four formless concentrations are also called most profound. The eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres are also called most profound. The gateways to liberation of emptiness, signlessness, and wishlessness are also called most profound. The dharani gateways and samadhi gateways are also called most profound. The ten grounds cultivated by bodhisattvas of the Three Vehicles are also called most profound. The five kinds of eyes and the six superknowledges are also called most profound. The ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are also called most profound. The thirty-two marks of a Great Being and the eighty minor characteristics are also called most profound. The Dharma of unfailing mindfulness and the nature of constant equanimity are also called most profound. The fruit of stream-entry through pratyekabuddha enlightenment are also called most profound. The knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects are also called most profound. All practices of great bodhisattvas and the fruit of the unsurpassed, perfect enlightenment of the Buddhas are also called most profound.

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