大般若波羅蜜多經

LX. CHAPTER ON OVERWEENING PRIDE

01

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

“Any great bodhisattva who, even in dreams, takes no delight in praising the fruits of the sravakas and pratyekabuddhas, and likewise gives rise to no delight in praising the dharmas of the three realms, but constantly contemplates all dharmas as being like dreams, echoes, images, illusions, mirages, reflections, magical transformations, and gandharva cities; who, though contemplating them in this way, does not realize the ultimate reality—know that this bodhisattva bears the marks of non-retrogression.

“Furthermore, Subhuti, if a great bodhisattva dreams of seeing a Tathagata, Arhat, Perfectly Enlightened One, respectfully surrounded by innumerable hundreds of thousands of kotis upon kotis of disciples who listen to him teach the Dharma; and, after hearing it, they clearly understand its meaning; having clearly understood its meaning, they diligently cultivate the practice conforming to the Dharma, the practice of harmony and respect, and practice in accordance with the Dharma—know that this bodhisattva bears the marks of non-retrogression.

“Subhuti, if a great bodhisattva dreams of seeing a Tathagata, Arhat, Perfectly Enlightened One, complete with the thirty-two marks of a Great Man and magnificently adorned with the eighty excellent characteristics, always surrounded by an aura extending one fathom and illuminating all around; and sees him, together with innumerable disciples, rise into the sky, manifest great supernormal powers, expound the essential meaning of the true Dharma, instruct them to perform the works of a Buddha, and bring them to innumerable other Buddha lands throughout the ten directions to perform the works of a Buddha—know that this great bodhisattva bears the marks of non-retrogression.

“Subhuti, if a great bodhisattva dreams of seeing vicious bandits destroying cities and villages; or sees raging fires burning villages; or sees lions, tigers, wolves, savage beasts, venomous snakes, and poisonous centipedes coming to harm him; or sees enemies wishing to behead him; or sees his father, mother, elder and younger brothers and sisters, wife, children, or close friends about to die; or sees himself afflicted by cold, heat, hunger, thirst, and other sufferings—when he sees such terrifying things, he is neither frightened nor sorrowful and distressed.

Upon awakening, he reflects: ‘The three realms are unreal, just like the things seen in a dream. When I attain unsurpassed, complete enlightenment, I shall explain to sentient beings that all dharmas in the three realms are false and deceptive, like dream scenes, so that sentient beings will not give rise to attachment.’ Know that this bodhisattva bears the marks of non-retrogression.

“Furthermore, Subhuti, if a great bodhisattva, even in a dream, sees the realms of hell beings, animals, and hungry ghosts and the various kinds of sentient beings therein, he immediately thinks: ‘I shall diligently cultivate the bodhisattva practices so that I may swiftly attain unsurpassed, complete enlightenment. In my Buddha land there shall not even be the names of evil destinies such as hell beings, animals, and hungry ghosts.’ Upon awakening, he thinks in the same way. Subhuti, you should know that when this great bodhisattva later becomes a Buddha, there will certainly be no evil destinies in that Buddha land. Why? Because whether dreaming or awake, dharmas are neither two nor different. Know that this bodhisattva bears the marks of non-retrogression.

“Furthermore, Subhuti, if in a dream a great bodhisattva sees fire burning sentient beings in the hells, or sees fire burning cities and villages, he immediately makes this vow: ‘If I have received the prediction of non-retrogression and shall attain unsurpassed, complete enlightenment, may this great fire immediately be entirely extinguished and all become cool.’ If, after making this vow in the dream, the great bodhisattva sees the fire immediately extinguished, know that he has received the prediction of non-retrogression. If, after making the vow, the great bodhisattva sees that the fire in the dream is not immediately extinguished, know that he has not yet received the prediction of non-retrogression.

“Furthermore, Subhuti, if while awake a great bodhisattva sees a great fire suddenly break out and burn cities or villages, he immediately thinks: ‘Whether dreaming or awake, I have previously seen myself bearing the marks of non-retrogression, but I do not know whether this was true or false. If what I saw was true, may this great fire immediately be extinguished and all become cool.’ If, when this bodhisattva makes his vow and utters these words of truth, the great fire is immediately extinguished, know that he has received the prediction of non-retrogression. If this bodhisattva makes his vow and utters these words of truth, but the great fire is not immediately extinguished, know that he has not yet received the prediction of non-retrogression.

“Furthermore, Subhuti, if while awake a great bodhisattva sees fire burning a city or village, he immediately thinks: ‘Whether dreaming or awake, I have previously seen myself bearing the marks of non-retrogression. If what I saw was true and I shall certainly attain unsurpassed, complete enlightenment, may this great fire immediately be extinguished and all become cool.’ If, after this great bodhisattva has made his vow and uttered these words of truth, the great fire is not immediately extinguished, but burns one house, spreads to the next, and burns another house;

or burns one village, spreads to the next, and burns another village, being extinguished only after proceeding in this way, the great bodhisattva should clearly know for himself: ‘I have certainly received the prediction of non-retrogression.

Those sentient beings whose homes were burned created ever-increasing karma of destroying the true Dharma. Because of that karma, they first fell into evil destinies and underwent painful retribution for innumerable kalpas. Now, having been born as humans, they undergo the remaining painful retribution.

Alternatively, because of that karma they will fall into evil destinies and undergo painful retribution for innumerable kalpas, while this minor calamity first manifests in the human realm.’

“Furthermore, Subhuti, on the basis of the causes and conditions previously described, I know who is a non-retrogressing great bodhisattva. In addition, when other characteristics are fulfilled, I know that one is a non-retrogressing great bodhisattva. I shall distinguish and explain them to you. Listen attentively and reflect well.”

Subhuti said:

“Please instruct me.”

The Buddha said:

“Subhuti, if a great bodhisattva sees a man or woman being possessed by a nonhuman being or suffering various torments and unable to escape, he immediately thinks: ‘If there are Tathagatas, Arhats, Perfectly Enlightened Ones who know that my aspiration has become purified, they should predict for me non-retrogression from unsurpassed, complete enlightenment. If long ago I gave rise to the pure aspiration to attain unsurpassed, complete enlightenment, abandoning all aspiration for the fruits of the sravakas and pratyekabuddhas, and did not seek unsurpassed, complete enlightenment with the thought of a sravaka or pratyekabuddha; if in the future I shall certainly attain unsurpassed, complete enlightenment and bring benefit and happiness to all kinds of sentient beings throughout future time;

and if, throughout the worlds of the ten directions at present, there truly are innumerable Tathagatas, Arhats, Perfectly Enlightened Ones teaching the wondrous Dharma for the benefit and welfare of sentient beings—these Tathagatas, Arhats, Perfectly Enlightened Ones see all, know all, understand all, and realize all.

They presently see, know, and understand the differing inclinations of all sentient beings. May they compassionately examine my thought and my words of truth. If I truly can cultivate the bodhisattva practices, shall certainly attain unsurpassed, complete enlightenment, and shall become one who rescues sentient beings from the suffering of birth and death, may this man or woman no longer be tormented by the nonhuman being, and may that nonhuman being depart immediately in accordance with my words.’ When the great bodhisattva speaks these words, if that nonhuman being does not depart, know that he has not yet received the prediction of non-retrogression.

When the great bodhisattva speaks these words, if that nonhuman being immediately departs, know that he has received the prediction of non-retrogression.

“Furthermore, Subhuti, there may be a great bodhisattva who has not yet trained well in the perfection of generosity through the perfection of prajna; has not yet become well established in internal emptiness through the emptiness of the absence of intrinsic nature; has not yet become well established in suchness through the inconceivable realm; has not yet become well established in the noble truths of suffering, its origin, its cessation, and the path; has not yet trained well in the four foundations of mindfulness through the Noble Eightfold Path; has not yet trained well in the four dhyanas, the four immeasurables, and the four formless attainments; has not yet trained well in the eight liberations, eight spheres of mastery, nine successive absorptions, and ten totalities;

has not yet trained well in the liberation gates of emptiness, signlessness, and wishlessness; has not yet trained well in the dharani gates and samadhi gates; has not yet entered a bodhisattva’s true nature that transcends the arising of discrimination; has not yet fully cultivated all the qualities of a Buddha; is remote from a bodhisattva’s skillful means; has not yet escaped the disturbances of Mara; and is not yet able to understand the deeds of Mara.

Without assessing whether his own roots of virtue are many or few, he imitates other bodhisattvas and utters words of truth, and thus is deceived by Mara. When this great bodhisattva sees a man or woman being possessed by a nonhuman being or suffering various torments and unable to escape, he rashly utters these words of truth: ‘If the Buddhas of the past have predicted for me non-retrogression from unsurpassed, complete enlightenment, may this man or woman no longer be disturbed by the nonhuman being, and may that nonhuman being immediately depart in accordance with my words.’ After this great bodhisattva speaks these words, Mara, wishing to deceive him, immediately drives the nonhuman being elsewhere.

Why? Because Mara’s power is greater than that nonhuman being’s power. Therefore, upon hearing Mara’s command, the nonhuman being immediately departs.

Seeing this, the great bodhisattva becomes delighted and thinks: ‘Today the nonhuman being departed through my spiritual power. Why? Because in accordance with my vow, the nonhuman being released this man or woman; there can be no other reason.’

“Because he cannot understand Mara’s actions and supposes that this occurred through his own power, this great bodhisattva rejoices falsely. Relying upon this, he looks down upon other bodhisattvas and says: ‘The Buddhas of the past have predicted for me non-retrogression from unsurpassed, complete enlightenment, and none of the vows I make is in vain. You have not received such a prediction from the Buddhas.

You should not imitate me by uttering words of truth, for even if you seek something, you will certainly obtain no result.’ Relying on this small and false ability, the great bodhisattva disparages, reviles, and abuses other bodhisattvas. Because he gives rise to many kinds of overweening pride concerning his merits, he becomes distant from unsurpassed, complete enlightenment and cannot attain the knowledge of all-knowing wisdom.

“Because he lacks the power of skillful means, gives rise to many forms of overweening pride, and disparages, reviles, and abuses other bodhisattvas, even though diligent and vigorous, that bodhisattva still falls to the level of a sravaka or pratyekabuddha. Because his merit is slight, even when that bodhisattva performs wholesome deeds and utters words of truth, the deeds of Mara still arise. This great bodhisattva is unable to draw near to, make offerings to, honor, respect, and praise spiritual friends; unable to inquire about the characteristics of non-retrogressing bodhisattvas; and unable to inquire about the deeds of the wicked hosts of Mara.

Consequently, he is bound ever more tightly by Mara. Why? Because for a long time this great bodhisattva has not cultivated generosity, pure morality, patient acceptance, vigor, dhyana, and the perfection of prajna.

Because he remains remote from skillful means, he is deceived by Mara. Therefore, Subhuti, great bodhisattvas must clearly understand the deeds of Mara. They should not falsely give rise to overweening pride and thereby lose the unsurpassed fruit of Buddhahood they seek.”

Fascicle 452

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