大般若波羅蜜多經

LIX. CHAPTER ON DRAWING NEAR

At that time, the Venerable Subhuti addressed the Buddha:

“World-Honored One! When practicing the profound prajnaparamita in this way, how should great bodhisattvas draw near to the Dharma of emptiness? How should they enter the samadhi of emptiness?

How should they draw near to signlessness? How should they enter the samadhi of signlessness? How should they draw near to wishlessness?

How should they enter the samadhi of wishlessness? How should they draw near to the four foundations of mindfulness through the Noble Eightfold Path? How should they cultivate the four foundations of mindfulness through the Noble Eightfold Path?

How should they draw near to the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha? How should they cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha?”

The Buddha said:

“Subhuti! When practicing the profound prajnaparamita in this way, great bodhisattvas should contemplate form as empty; they should contemplate feeling, perception, formations, and consciousness as empty. They should contemplate the eye ayatana through the mind ayatana as empty.

They should contemplate the form ayatana through the dharma ayatana as empty. They should contemplate the eye dhatu through the mind dhatu as empty. They should contemplate the form dhatu through the dharma dhatu as empty.

They should contemplate the eye-consciousness dhatu through the mind-consciousness dhatu as empty. They should contemplate eye-contact through mind-contact as empty. They should contemplate the feelings arising in dependence upon eye-contact through the feelings arising in dependence upon mind-contact as empty.

They should contemplate the earth dhatu through the consciousness dhatu as empty. They should contemplate ignorance through aging-and-death as empty. They should contemplate the perfection of generosity through prajnaparamita as empty.

They should contemplate inner emptiness through the emptiness of the absence of intrinsic nature as empty. They should contemplate suchness through the inconceivable realm as empty. They should contemplate the Noble Truths of suffering, its origin, its cessation, and the path as empty.

They should contemplate the four dhyanas, the four immeasurables, and the four formless absorptions as empty. They should contemplate the eight liberations through the ten universal bases as empty. They should contemplate the four foundations of mindfulness through the Noble Eightfold Path as empty.

They should contemplate the liberation gateways of emptiness, signlessness, and wishlessness as empty. They should contemplate the three vehicles and the ten bodhisattva bhumis as empty. They should contemplate the dharani gateways and samadhi gateways as empty.

They should contemplate the five kinds of eyes and the six superknowledges as empty. They should contemplate the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha as empty. They should contemplate the thirty-two marks of a Great Being and the eighty excellent characteristics of a Buddha as empty.

They should contemplate the quality of never losing mindfulness and the nature of constant equanimity as empty. They should contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as empty. They should contemplate the fruit of stream-entry through the enlightenment of a pratyekabuddha as empty.

They should contemplate all the practices of great bodhisattvas as empty. They should contemplate the unsurpassed, complete, perfect enlightenment of all Buddhas as empty. They should contemplate all conditioned qualities with outflows and without outflows as empty.

They should contemplate worldly and supramundane dharmas as empty. They should contemplate conditioned and unconditioned dharmas as empty. They should contemplate past, future, and present dharmas as empty.

They should contemplate wholesome, unwholesome, and indeterminate dharmas as empty. They should contemplate the dharmas of the Desire Realm, the Form Realm, and the Formless Realm as empty.

“Subhuti! While contemplating in this way, that great bodhisattva must not allow the mind to become disturbed. If the mind is undisturbed, no dharma whatsoever is seen. If no dharma is seen, there is no attainment. Why is this?

“Subhuti! This great bodhisattva has thoroughly learned that the intrinsic characteristics of all dharmas are empty. No dharma can increase, and no dharma can decrease; therefore, with regard to all dharmas, there can be neither seeing nor realization. Why is this?

“Subhuti! Within ultimate truth, all dharmas—whether that which realizes, that which is realized, the place of realization, the time of realization, the cause of realization, their conjunction, or their separation—can neither be seen nor apprehended.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! As you have said, great bodhisattvas should contemplate all dharmas as empty without realizing them. Why should great bodhisattvas contemplate all dharmas as empty without realizing them?”

The Buddha replied:

“Subhuti! When great bodhisattvas contemplate all dharmas as empty, they should first think: ‘I should contemplate the characteristics of all dharmas as entirely empty, but I should not seek realization. For the sake of training, I contemplate all dharmas as empty. It is not for the sake of realization that I contemplate all dharmas as empty. Now is the time for training, not the time for realization.’

“Subhuti! Before this great bodhisattva has entered meditative concentration, the bodhisattva should bind the mind to its object; once meditative concentration has been entered, there is no further need to bind the mind to an object.

“Subhuti! At such a time, the great bodhisattva neither turns back from the perfection of generosity nor realizes the exhaustion of the outflows, and likewise neither turns back from prajnaparamita nor realizes the exhaustion of the outflows. The bodhisattva neither turns back from inner emptiness nor realizes the exhaustion of the outflows, and likewise neither turns back from the emptiness of the absence of intrinsic nature nor realizes the exhaustion of the outflows.

The bodhisattva neither turns back from suchness nor realizes the exhaustion of the outflows, and likewise neither turns back from the inconceivable realm nor realizes the exhaustion of the outflows. The bodhisattva neither turns back from the Noble Truth of suffering nor realizes the exhaustion of the outflows; neither turns back from the Noble Truths of origin, cessation, and the path nor realizes the exhaustion of the outflows.

The bodhisattva neither turns back from the four dhyanas nor realizes the exhaustion of the outflows; neither turns back from the four immeasurables and the four formless absorptions nor realizes the exhaustion of the outflows. The bodhisattva neither turns back from the eight liberations nor realizes the exhaustion of the outflows; neither turns back from the eight spheres of mastery, the nine successive absorptions, and the ten universal bases nor realizes the exhaustion of the outflows.

The bodhisattva neither turns back from the four foundations of mindfulness nor realizes the exhaustion of the outflows. The bodhisattva neither turns back from the Noble Eightfold Path nor realizes the exhaustion of the outflows. The bodhisattva neither turns back from the liberation gateway of emptiness nor realizes the exhaustion of the outflows; neither turns back from the liberation gateways of emptiness, signlessness, and wishlessness nor realizes the exhaustion of the outflows.

The bodhisattva neither turns back from the three vehicles and the ten bodhisattva bhumis nor realizes the exhaustion of the outflows. The bodhisattva neither turns back from the dharani gateways and samadhi gateways nor realizes the exhaustion of the outflows. The bodhisattva neither turns back from the five kinds of eyes and the six superknowledges nor realizes the exhaustion of the outflows.

The bodhisattva neither turns back from the ten powers of a Buddha nor realizes the exhaustion of the outflows, and likewise neither turns back from the eighteen distinctive qualities of a Buddha nor realizes the exhaustion of the outflows. The bodhisattva neither turns back from the marks and excellent characteristics nor realizes the exhaustion of the outflows. The bodhisattva neither turns back from the quality of never losing mindfulness and the nature of constant equanimity nor realizes the exhaustion of the outflows; neither turns back from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects nor realizes the exhaustion of the outflows.

The bodhisattva neither turns back from the deeds of a great bodhisattva nor realizes the exhaustion of the outflows. The bodhisattva neither turns back from unsurpassed, complete, perfect enlightenment nor realizes the exhaustion of the outflows. Why is this?

“Subhuti! That great bodhisattva has perfected such vast and wondrous wisdom and abides skillfully in emptiness and in all dharmas constituting the factors of enlightenment. Therefore, the bodhisattva constantly thinks: ‘Now is the time for training, not the time for realization.’”

Subhuti! When a great bodhisattva practices profound prajnaparamita, he should constantly reflect thus: “At this time, I should train in generosity through prajnaparamita, but I should not realize them. At this time, I should train in internal emptiness through the emptiness of the absence of self-nature, but I should not realize them.

At this time, I should train in suchness through the inconceivable realm, but I should not realize them. At this time, I should train in the Noble Truths of suffering, its origin, its cessation, and the path, but I should not realize them. At this time, I should train in the four dhyanas, the four immeasurables, and the four formless attainments, but I should not realize them.

At this time, I should train in the eight liberations through the ten totalities, but I should not realize them. At this time, I should train in the four foundations of mindfulness through the Noble Eightfold Path, but I should not realize them. At this time, I should train in the gateways to liberation of emptiness, signlessness, and wishlessness, but I should not realize them.

At this time, I should train in the Three Vehicles and the ten bodhisattva grounds, but I should not realize them. At this time, I should train in the dharani gateways and samadhi gateways, but I should not realize them. At this time, I should train in the five kinds of eyes and the six superknowledges, but I should not realize them.

At this time, I should train in the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha, but I should not realize them. At this time, I should train in the major and minor marks, but I should not realize them. At this time, I should train in the Dharma of never forgetting and the nature of constant equanimity, but I should not realize them.

At this time, I should train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, but I should not realize them. At this time, I should train in all the practices of great bodhisattvas, but I should not realize them. At this time, I should train in the unsurpassed, complete awakening of the Buddhas, but I should not realize it.

Now, in order to train in the wisdom of omniscience, I should skillfully train in the fruit of stream-entry through the awakening of a pratyekabuddha without needing to realize them.”

Subhuti! Because this great bodhisattva practices profound prajnaparamita, he should draw near to the Dharma of emptiness, abide in the Dharma of emptiness, and cultivate the samadhi of emptiness without realizing the true limit. He should draw near to signlessness, abide in signlessness, and cultivate the samadhi of signlessness without realizing the true limit.

He should draw near to wishlessness, abide in wishlessness, and cultivate the samadhi of wishlessness without realizing the true limit. He should draw near to the four foundations of mindfulness, abide in the four foundations of mindfulness, and cultivate the four foundations of mindfulness without realizing the true limit. He should draw near to the four right efforts through the Noble Eightfold Path, abide in the four right efforts through the Noble Eightfold Path, and cultivate the four right efforts through the Noble Eightfold Path without realizing the true limit.

In the same way, up to and including the ten powers of a Buddha, he should draw near to the ten powers of a Buddha, rely upon the ten powers of a Buddha, and cultivate the ten powers of a Buddha without realizing the true limit. He should draw near to the four fearlessnesses through the eighteen distinctive qualities of a Buddha, rely upon the four fearlessnesses through the eighteen distinctive qualities of a Buddha, and cultivate the four fearlessnesses through the eighteen distinctive qualities of a Buddha without realizing the true limit.

Subhuti! Although this great bodhisattva draws near to emptiness, signlessness, and wishlessness; abides in the Dharmas of emptiness, signlessness, and wishlessness; and cultivates the samadhis of emptiness, signlessness, and wishlessness, he does not realize the fruit of stream-entry through the awakening of a pratyekabuddha. Although he draws near to the four foundations of mindfulness through the Noble Eightfold Path, abides in the four foundations of mindfulness through the Noble Eightfold Path, and cultivates the four foundations of mindfulness through the Noble Eightfold Path, he does not realize the fruit of stream-entry through the awakening of a pratyekabuddha.

Therefore, he does not fall into the attainments of shravakas or pratyekabuddhas, but swiftly realizes unsurpassed, complete awakening.

Subhuti! It is like a heroic man of handsome appearance, majestic bearing, and immeasurable strength, at whose sight everyone rejoices. He is endowed with all excellent qualities, has a pure retinue, is thoroughly versed in every military art, firmly grasps his weapons, stands steadfast and unmoving, and has mastered all sixty-four arts, the eighteen kinds of scriptures, and every craft.

Everyone respects and admires him. Because he is skilled in his undertakings, he expends little effort yet gains great benefit. Therefore, he is always revered, honored with offerings, respected, and praised by everyone.

At such times, his joy increases manyfold, and he also brings joy and security to his relatives. For some reason, this man must lead his father, mother, wife, children, and retinue to another place, passing through a perilous wilderness filled with vicious beasts, bandits, enemies lying in wait, and other frightening dangers that terrify every member of his retinue, from the eldest to the youngest. Relying upon his many skills, majestic virtue, strength, and ease of body and mind, he reassures his father, mother, and retinue: “Do not be afraid.

I shall not allow anyone to suffer.” He then skillfully employs his abilities to lead his retinue to a place of safety, freeing them from peril and calamity so that they may joyfully enjoy peace and happiness. Why, while crossing the wilderness, does that heroic man not fear being harmed by vicious beasts, bandits, or enemies? Because he relies upon his majestic virtue and strength and is fully endowed with every skill, he fears nothing at all.

Subhuti! You should know that great bodhisattvas are likewise. Out of compassion for sentient beings who undergo the sufferings of birth and death, a great bodhisattva makes the vow to proceed toward unsurpassed, complete awakening, establishes affinities with all sentient beings, and resolves to practice the four immeasurables together with them and abide in the four immeasurables.

He vigorously cultivates the paramitas of generosity, pure discipline, patient acceptance, diligence, dhyana, and prajnaparamita, bringing them swiftly to perfection. While these six paramitas have not yet been perfected, that great bodhisattva, wishing to train in the wisdom of omniscience, does not realize the exhaustion of the outflows. Although he abides in the gateways to liberation of emptiness, signlessness, and wishlessness, he neither yields to their power nor allows himself to be obstructed, led away, or seized by them.

Nor does he seek realization through these gateways to liberation. Because he does not realize them, he does not fall into the attainments of shravakas or pratyekabuddhas and will certainly proceed toward unsurpassed, complete awakening.

Subhuti! It is like a bird with strong wings soaring through the sky, freely flying for a very long time without falling. Although it relies upon space in order to fly, it neither appropriates space nor is hindered by space.

Subhuti! You should know that great bodhisattvas are likewise. Although they constantly draw near to, abide in, and cultivate the three gateways to liberation of emptiness, signlessness, and wishlessness, they do not realize those Dharmas.

Because they do not realize them, they do not fall into the attainments of shravakas or pratyekabuddhas. While they cultivate the ten powers of a Buddha, the four fearlessnesses, the four unhindered analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the Dharma of never forgetting, the nature of constant equanimity, dharani gateways, samadhi gateways, the knowledge of all things, the knowledge of the aspects of the paths, the knowledge of all aspects, and immeasurable and boundless other Buddha-Dharmas, if these have not yet been perfected, they resolutely do not rely upon the three samadhis of emptiness, signlessness, and wishlessness to realize the exhaustion of the outflows.

Subhuti! Suppose there were a strong man highly skilled in archery. Wishing to display his skill, he would shoot an arrow upward into empty space, causing it to remain aloft without falling to the ground. He would then shoot another arrow into the tail of the first. Continuing in this way for a long time, the arrows would support one another and not fall to the ground. If he wished those arrows to fall, he would merely cease shooting, and all the arrows would immediately fall.

Subhuti! You should know that the great bodhisattvas are likewise. Sustained by skillful means, they practice the profound prajnaparamita until they attain unsurpassed, complete enlightenment. Before the roots of goodness cultivated in their practice have matured, they certainly do not realize the limit of reality midway, for they seek only unsurpassed, complete enlightenment and so forth. Once all their roots of goodness have matured, the bodhisattvas then realize the limit of reality and immediately attain unsurpassed, complete enlightenment. Therefore, Subhuti, when practicing the profound prajnaparamita, great bodhisattvas should carefully contemplate the true nature of all dharmas as previously explained.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! Great bodhisattvas are truly rare, for they are able to accomplish such difficult deeds. Although they train in the limit of reality of suchness, the dharma realm, and dharma-nature; although they train in the ultimate emptiness of all dharmas, up to the emptiness of intrinsic characteristics; although they train in the noble truths of suffering, its origin, its cessation, and the path; although they train in the four foundations of mindfulness, up to the Noble Eightfold Path; and although they train in the liberating gateways of emptiness, signlessness, and wishlessness, they do not fall midway into the fruits of the shravaka or pratyekabuddha, nor do they lose unsurpassed, complete enlightenment.”

The Buddha said:

“Subhuti! Because they have vowed never to abandon sentient beings, great bodhisattvas make this aspiration: ‘Until sentient beings have attained liberation, I shall certainly not abandon the preparatory practices I have undertaken.’

“Subhuti! Through the power of this supreme aspiration, great bodhisattvas constantly reflect: ‘Until sentient beings have attained liberation, I shall certainly not forsake them.’ Because they give rise to such a vast mind, they assuredly do not regress or fall away midway.

“Subhuti! Great bodhisattvas constantly reflect: ‘I should not abandon any sentient being but must enable them all to attain liberation. Yet sentient beings practice what is contrary to the Dharma. To liberate them, I must continually instruct them in the peaceful liberating gateways of emptiness, signlessness, and wishlessness; and although I instruct them repeatedly, I shall not apprehend any attainment.’

“Subhuti! Because they have perfected the power of skillful means, although great bodhisattvas repeatedly reveal the three gateways of liberation, they do not realize the limit of reality midway, not even before attaining the knowledge of all-knowing wisdom. Only upon attaining unsurpassed, complete enlightenment do they apprehend realization.

“Furthermore, Subhuti! The profound dharmas that great bodhisattvas delight in contemplating are inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, emptiness of dispersion and non-dispersion, emptiness of original nature, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence.

They also delight in contemplating the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the liberating gateways of emptiness, signlessness, and wishlessness, seeing that all are devoid of intrinsic characteristics.

“Subhuti! After contemplating in this way, a great bodhisattva reflects: ‘Through the influence of evil companions, the various kinds of sentient beings have long given rise to notions of a self, of a sentient being, and so forth, up to notions of a seer and a knower. Because of these notions of attachment, they believe that their actions yield something attainable; consequently, they revolve through birth and death and endure every kind of suffering. To eliminate such notions of attachment in sentient beings, I must advance toward unsurpassed, complete enlightenment and teach them the profound, sublime Dharma, helping them relinquish their notions of attachment and escape the sufferings of birth and death.’

“Subhuti! At that time, although this great bodhisattva trains in the liberating gateway of emptiness, he does not rely upon it to realize the limit of reality. Although he trains in the liberating gateways of signlessness and wishlessness, he does not rely upon them to realize the limit of reality. Because he does not apprehend any attainment with respect to the limit of reality, he does not fall into the fruits of stream-enterer, once-returner, non-returner, or arhat, nor into the enlightenment of a pratyekabuddha.

“Subhuti! By contemplating and practicing the profound prajnaparamita, he cultivates roots of goodness without realizing the limit of reality. Although that great bodhisattva does not take the limit of reality as something to be attained, he does not regress from the four dhyanas, the four immeasurables, or the four formless absorptions.

Nor does he regress from the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path. Nor does he regress from the eight liberations, the eight spheres of mastery, the nine successive absorptions, or the ten totalities. Nor does he regress from the liberating gateways of emptiness, signlessness, and wishlessness.

Nor does he regress from inner emptiness up to the emptiness of the self-nature of nonexistence. Nor does he regress from suchness up to the inconceivable realm. Nor does he regress from the noble truths of suffering, its origin, its cessation, and the path.

Nor does he regress from the paramita of generosity up to the prajnaparamita. Nor does he regress from the dharani gateways or the samadhi gateways. Nor does he regress from the five kinds of eyes or the six superknowledges.

Nor does he regress from the ten powers of the Tathagata up to the eighteen unique qualities of a Buddha. Nor does he regress from the quality of never forgetting or the nature of constant equanimity. Nor does he regress from the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects.

Nor does he regress from the immeasurable and boundless other qualities of a Buddha.

“Subhuti! At that time, this great bodhisattva perfects all dharmas that are factors of enlightenment, until he attains unsurpassed, complete enlightenment, without any diminution whatsoever in his meritorious qualities.

“Subhuti! When a great bodhisattva practices prajnaparamita, because he is sustained by skillful means, his wholesome qualities increase with every thought-moment, and his faculties become far keener than those of all shravakas and pratyekabuddhas.”

Furthermore, Subhuti! A great bodhisattva constantly reflects: For a long time, because they have been under the influence of bad friends, sentient beings have habitually engaged in three kinds of inversion concerning four things, namely: inversion of mind, inversion of view, and inversion of perception regarding permanence; inversion of mind, inversion of view, and inversion of perception regarding happiness; inversion of mind, inversion of view, and inversion of perception regarding self; and inversion of mind, inversion of view, and inversion of perception regarding purity.

For the sake of these sentient beings, I should aspire to unsurpassed, complete enlightenment and cultivate the practices of a great bodhisattva. After attaining unsurpassed, complete enlightenment, I shall teach sentient beings the Dharma free from inversion, saying: Birth and death are impermanent, devoid of happiness, devoid of self, and impure; only sublime, quiescent nirvana is endowed with the genuine qualities of permanence, happiness, self, and purity.

Subhuti! By bringing this reflection to fulfillment and being sustained by skillful means while practicing profound prajnaparamita, if this great bodhisattva has not yet completely perfected the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and the other immeasurable and boundless qualities of a Buddha, then that great bodhisattva cannot enter the Tathagata’s supreme meditative concentration.

Subhuti! At that time, although the great bodhisattva trains in and freely enters and emerges from the liberation gateways of emptiness, signlessness, and wishlessness, the bodhisattva does not immediately realize the ultimate reality, up to the attainment of unsurpassed, complete enlightenment. Because the cultivation of these qualities has not yet been fully and skillfully perfected, the bodhisattva does not realize the ultimate reality and the other qualities. Only upon attaining unsurpassed, complete enlightenment will the bodhisattva be able to realize this ultimate reality and so forth.

Subhuti! At that time, although the cultivation of the other qualities has not yet been perfected, that great bodhisattva has already fully cultivated the samadhi gateway of wishlessness.

Furthermore, Subhuti! A great bodhisattva constantly reflects: For a long time, because they have been under the influence of bad friends, sentient beings have engaged in activities involving apprehension and have clung to the existence of a self, or to the existence of a sentient being, up to and including clinging to the existence of one who sees and one who knows. Or they cling to the existence of form, feeling, perception, formations, and consciousness.

Or they cling to the existence of the eye ayatana through the mind ayatana. Or they cling to the existence of the form ayatana through the Dharma ayatana. Or they cling to the existence of the eye dhatu through the mind dhatu.

Or they cling to the existence of the form dhatu through the Dharma dhatu. Or they cling to the existence of the eye-consciousness dhatu through the mind-consciousness dhatu. Or they cling to the existence of eye-contact through mind-contact.

Or they cling to the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition. Or they cling to the existence of the earth dhatu through the consciousness dhatu. Or they cling to the existence of ignorance through aging and death.

Or they cling to the existence of the ten wholesome courses of karma. Or they cling to the existence of the four dhyanas, the four immeasurables, the four formless attainments, and the four means of gathering beings. For the sake of these sentient beings, I shall aspire to unsurpassed, complete enlightenment and cultivate the practices of a great bodhisattva.

Upon attaining unsurpassed, complete enlightenment, I shall cause sentient beings forever to abandon all such attachments.

Subhuti! By bringing this reflection to fulfillment and being sustained by skillful means while practicing profound prajnaparamita, if this great bodhisattva has not yet completely perfected the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and the other immeasurable and boundless qualities of a Buddha, then that great bodhisattva cannot enter the Tathagata’s supreme meditative concentration.

Subhuti! At that time, although the great bodhisattva trains in and freely enters and emerges from the liberation gateways of emptiness, signlessness, and wishlessness, the bodhisattva does not hastily realize the ultimate reality, up to the attainment of unsurpassed, complete enlightenment. Because the cultivation of these qualities has not yet been perfected, the bodhisattva does not realize the ultimate reality and the other qualities. Only upon attaining unsurpassed, complete enlightenment will the bodhisattva be able to realize this ultimate reality and so forth.

Subhuti! At that time, although the cultivation of the other qualities has not yet been perfected, this great bodhisattva has already fully cultivated the samadhi gateway of emptiness.

Furthermore, Subhuti! A great bodhisattva constantly reflects: For a long time, because they have been under the influence of bad friends, sentient beings have habitually pursued signs; that is, they cling to the sign of male or the sign of female, or they cling to the sign of form, sound, fragrance, taste, touch, or dharmas, or they cling to other signs among these. For the sake of these sentient beings, I shall aspire to unsurpassed, complete enlightenment and cultivate the practices of a great bodhisattva. Upon attaining unsurpassed, complete enlightenment, I shall cause sentient beings forever to eliminate their attachment to such signs.

Subhuti! By bringing this reflection to fulfillment and being sustained by skillful means while practicing profound prajnaparamita, if this great bodhisattva has not yet completely perfected the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and the other immeasurable and boundless qualities of a Buddha, then that great bodhisattva cannot enter the Tathagata’s supreme meditative concentration.

Subhuti! At that time, although the great bodhisattva trains in and freely enters and emerges from the liberation gateways of emptiness, signlessness, and wishlessness, the bodhisattva does not hastily realize the ultimate reality, up to the attainment of unsurpassed, complete enlightenment. Because the cultivation of these qualities has not yet been perfected, the bodhisattva does not realize the ultimate reality and the other qualities. Only upon attaining unsurpassed, complete enlightenment will the bodhisattva realize this ultimate reality and so forth.

Subhuti! At that time, although the cultivation of the other qualities has not yet been perfected, this great bodhisattva has already fully cultivated the samadhi gateway of signlessness.

Furthermore, Subhuti! The great bodhisattva has skillfully trained in the paramita of generosity through prajnaparamita; has skillfully abided in inner emptiness through the emptiness of the absence of intrinsic nature; has skillfully abided in suchness through the inconceivable realm; has skillfully abided in the noble truths of suffering, its origin, its cessation, and the path; has skillfully trained in the four foundations of mindfulness through the Noble Eightfold Path; has skillfully trained in the liberation gateways of emptiness, signlessness, and wishlessness; has skillfully trained in the four dhyanas, the four immeasurables, and the four formless attainments;

has skillfully trained in the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres; has skillfully trained in the practices of the ten bhumis; has skillfully trained in the dharani gateways and samadhi gateways; has skillfully trained in the five kinds of eyes and the six superknowledges; has skillfully trained in the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; has skillfully trained in the quality of never losing mindfulness and in the nature of constant equanimity; has skillfully trained in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; has skillfully trained in all the practices of a great bodhisattva;

and has skillfully trained in the unsurpassed, complete enlightenment of all Buddhas.

Subhuti! This great bodhisattva is endowed with such qualities of wisdom. It is impossible for such a bodhisattva to give rise to a perception of delight in birth and death, to speak of there being happiness therein, or to abide in attachment to the three realms.

Furthermore, Subhuti, a great bodhisattva who has skillfully cultivated the factors of enlightenment and all the qualities of the Tathagata, the Arhat, the Perfectly Enlightened One, and of the great bodhisattvas should be questioned as follows: If a great bodhisattva wishes to attain unsurpassed, perfect enlightenment, how should that bodhisattva cultivate the factors of enlightenment without realizing the ultimate reality of emptiness, signlessness, wishlessness, non-arising, non-cessation, non-activity, the unconditioned, and the absence of intrinsic nature?

By not realizing those qualities, how does the bodhisattva avoid attaining the fruit of stream-entry, once-returning, non-returning, arhatship, or a pratyekabuddha’s enlightenment, while diligently cultivating the profound prajnaparamita and never clinging to anything?

Subhuti, when questioned in this way, if that great bodhisattva replies: “If great bodhisattvas wish to attain unsurpassed, perfect enlightenment, they need only contemplate the ultimate reality of emptiness, signlessness, wishlessness, non-arising, non-cessation, non-activity, the unconditioned, and the absence of intrinsic nature; they need not cultivate any of the other factors of enlightenment,” then, Subhuti, you should know that this great bodhisattva has not yet received from the Tathagata, the Arhat, the Perfectly Enlightened One, the prediction of irreversibility from unsurpassed, perfect enlightenment.

Why is this? Subhuti, it is because this great bodhisattva has not yet been instructed or given the prediction, nor clearly understood how to cultivate the characteristics of a great bodhisattva abiding on the stage of irreversibility.

Subhuti, when questioned in this way, if that great bodhisattva replies: “If great bodhisattvas wish to attain unsurpassed, perfect enlightenment, they must correctly contemplate the ultimate reality of emptiness, signlessness, wishlessness, non-arising, non-cessation, non-activity, the unconditioned, and the absence of intrinsic nature, as well as all the other factors of enlightenment. They should also cultivate them with skillful means without realizing them in the manner previously described,” then, Subhuti, you should know that this great bodhisattva has received from the Tathagata, the Arhat, the Perfectly Enlightened One, the prediction of irreversibility from unsurpassed, perfect enlightenment.

Why is this? Subhuti, it is because this great bodhisattva has been instructed and given the prediction, clearly understands and abides on the stage of irreversibility, and cultivates the characteristics of a great bodhisattva.

Subhuti, regarding a great bodhisattva who has not yet been instructed or given the prediction, who does not yet clearly understand, and who does not yet abide on the stage of irreversibility while cultivating the characteristics of a great bodhisattva, you should know that this great bodhisattva has not yet skillfully cultivated the six paramitas and all the other factors of enlightenment as have those on the stage of irreversibility—those who have been instructed and given the prediction, who clearly understand, and who abide in the characteristics of irreversibility.

Subhuti, regarding a great bodhisattva who has been instructed and given the prediction, who clearly understands and abides on the stage of irreversibility, and who cultivates the characteristics of a great bodhisattva, you should know that this great bodhisattva has skillfully cultivated prajnaparamita and all the other factors of enlightenment, has entered the White Stage, and has become like those great bodhisattvas abiding on the stage of irreversibility—those who have been instructed and given the prediction, who clearly understand, and who abide in the characteristics of irreversibility.

Then Subhuti said:

“Blessed One, can a great bodhisattva who has not yet attained irreversibility nevertheless answer truthfully in this way?”

The Buddha said:

“Subhuti, although there are great bodhisattvas who have not yet attained irreversibility, they can nevertheless answer this matter truthfully. Subhuti, although such great bodhisattvas have not yet attained irreversibility, they are able to cultivate the six paramitas and all the other factors of enlightenment. Their keen wisdom has matured, and whether or not they have heard this teaching, they can answer correctly and truthfully, just like great bodhisattvas on the stage of irreversibility.”

Subhuti then said again:

“Blessed One, there are many great bodhisattvas who practice for unsurpassed, perfect enlightenment, but since they abide without yet having cultivated skillfully, are only a few able to answer truthfully like those great bodhisattvas on the stage of irreversibility who have cultivated skillfully?”

The Buddha said:

“Subhuti, so it is! So it is! It is just as you have said. Why is this? Subhuti, few great bodhisattvas receive the prediction of irreversibility and possess such wondrous wisdom. Those who have received such a prediction are all able to answer this matter truthfully. Subhuti, regarding a great bodhisattva who can answer this matter truthfully, you should know that this bodhisattva possesses luminous wholesome roots and profound, vast wisdom, and cannot be manipulated by devas, humans, asuras, and others.”

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Furthermore, Subhuti, how is a great bodhisattva who has not long practiced generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita, and who remains separated from skillful means, deceived and deluded by Mara? Bodhisattvas should be urged to understand this clearly. It is as follows: Seeking to deceive them, an evil Mara contrives to manifest in many different forms, approaches a great bodhisattva, and says:

“Well done, good man! Do you know this? The Buddhas of the past have already conferred upon you the prediction of great enlightenment.

You will certainly attain unsurpassed, perfect enlightenment and never again regress. I clearly know the different names and family names of your parents, brothers, sisters, friends, and relatives, going back seven generations. You were born in such-and-such a region, country, city, village, and hamlet, in such-and-such a year, month, day, and hour, under such-and-such a constellation and during the reign of such-and-such a king.” If Mara sees that the bodhisattva is gentle by nature and has dull faculties, he deceitfully says, “In past lives, your nature and faculties were also always like this.” If he sees that the bodhisattva is firm by nature and has keen faculties, he deceitfully says, “In past lives,

your nature and faculties were also like this.” If he sees that the bodhisattva dwells in a secluded place, regularly goes for alms, accepts food only once, eats only one meal a day, eats only from a single bowl, dwells in a charnel ground, stays in the open air or beneath a tree, wears discarded-rag robes, keeps only the three robes, always sits and never lies down, uses old bedding, has few desires, knows contentment, delights in the practice of seclusion, is endowed with right mindfulness, delights in tranquil concentration, possesses wondrous wisdom, disregards material gain, cares little for praise, delights in frugality and does not anoint his feet with oil, sleeps little, is free from restlessness, delights in speaking gentle words,

or delights in speaking little—after observing these various practices of the bodhisattva, that Mara deceitfully says, “In past lives, you were also like this.

Why? Because today you have perfected these various virtues, which the entire world can see. You certainly possessed these various virtues in past lives as well.

You should rejoice and must not disparage yourself.”

Upon hearing the evil Mara speak of their virtues in past and future lives, state the different names and family names of themselves and their friends, and praise their exceptional wholesome roots, these great bodhisattvas become exceedingly delighted and give rise to overweening pride. They domineer over, revile, and disparage other bodhisattvas.

Knowing that they are dull and have given rise to overweening pride, domineering over and disparaging others, the evil Mara further tells them, “You will certainly perfect exceptional virtues. The Tathagatas, Arhats, Perfectly Enlightened Ones of the past have conferred a prediction upon you. You will definitely attain unsurpassed, perfect enlightenment and never again regress, for such auspicious signs have now appeared.”

At that time, in order to disturb that person’s mind, Mara magically assumes the appearance of a bhiksu, a lay devotee, a parent, a friend, a human, a nonhuman being, or another such form, appears before that person, and loudly declares:

Excellent! O Great Being! You have accomplished such merit, and the Buddhas of the past have long since predicted your attainment of great bodhi. You are no longer subject to regression from unsurpassed, perfect enlightenment. Why? Because you fully possess the distinctive marks of merit of a non-retrogressing great bodhisattva. You should hold yourself in esteem and harbor no doubts.

Upon hearing these words, that bodhisattva’s overweening pride grows even stronger.

Subhuti, as I have explained the progressive marks truly attained by a non-retrogressing great bodhisattva, this great bodhisattva possesses none of them.

Subhuti, you should know that this great bodhisattva is controlled and disturbed by Mara and has no freedom. Why? Because in truth such a person does not yet possess the conduct and marks of a non-retrogressing great bodhisattva. Merely upon hearing wicked Mara feign praise of their virtues and name, that person gives rise to overweening pride and proceeds to domineer over, despise, and revile other bodhisattvas.

Therefore, Subhuti, if great bodhisattvas wish to attain unsurpassed, perfect enlightenment, they must clearly understand the works of wicked Mara and must not allow Mara to deceive them and cause arrogance to arise in their minds.

Furthermore, Subhuti, there are great bodhisattvas who, controlled and disturbed by Mara, become arrogant merely upon hearing empty praise. Why? Because in the past those bodhisattvas did not cultivate and train in the perfection of giving, up to the perfection of prajna; did not abide in inner emptiness, up to the emptiness of the absence of intrinsic nature; did not abide in suchness, up to the inconceivable realm; did not abide in the Noble Truths of suffering, its origin, its cessation, and the path; did not cultivate and train in the four foundations of mindfulness, up to the Noble Eightfold Path; did not cultivate and train in the four dhyanas, the four immeasurables, and the four formless absorptions; did not cultivate and train in the eight liberations, up to the ten totalities;

did not cultivate and train in the liberating gateways of emptiness, signlessness, and wishlessness; did not cultivate and train in the Ground of Great Joy, up to the Ground of the Dharma Cloud; did not cultivate and train in the dharani gateways and samadhi gateways; did not cultivate and train in the five kinds of eyes and the six superknowledges; did not cultivate and train in the ten powers of the Tathagata, up to the eighteen distinctive qualities of a Buddha; did not cultivate and train in the Dharma of non-forgetfulness and the nature of constant equanimity; did not cultivate and train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; did not cultivate and train in all the practices of great bodhisattvas;

and did not cultivate and train for the unsurpassed, perfect enlightenment of the Buddhas.

For these reasons, they give Mara an opportunity.

These great bodhisattvas cannot clearly understand the modes of activity of the four Maras; for this reason, they give Mara an opportunity. These great bodhisattvas do not clearly understand form, feeling, perception, volitional formations, and consciousness; do not clearly understand the eye ayatana, up to the mind ayatana; do not clearly understand the form ayatana, up to the dharma ayatana; do not clearly understand the eye dhatu, up to the mind dhatu; do not clearly understand the form dhatu, up to the dharma dhatu; do not clearly understand the eye-consciousness dhatu, up to the mind-consciousness dhatu; do not clearly understand eye-contact, up to mind-contact;

do not clearly understand the feelings arising with eye-contact as condition, up to the feelings arising with mind-contact as condition; do not clearly understand the earth dhatu, up to the consciousness dhatu; do not clearly understand ignorance, up to aging and death; do not clearly understand the perfection of giving, up to the perfection of prajna; do not clearly understand inner emptiness, up to the emptiness of the absence of intrinsic nature; do not clearly understand suchness, up to the inconceivable realm; do not clearly understand the Noble Truths of suffering, its origin, its cessation, and the path; do not clearly understand the four foundations of mindfulness, up to the Noble Eightfold Path;

do not clearly understand the four dhyanas, the four immeasurables, and the four formless absorptions; do not clearly understand the eight liberations, up to the ten totalities; do not clearly understand the liberating gateways of emptiness, signlessness, and wishlessness; do not clearly understand the Ground of Great Joy, up to the Ground of the Dharma Cloud; do not clearly understand the dharani gateways and samadhi gateways; do not clearly understand the five kinds of eyes and the six superknowledges; do not clearly understand the ten powers of the Tathagata, up to the eighteen distinctive qualities of a Buddha; do not clearly understand the Dharma of non-forgetfulness and the nature of constant equanimity;

do not clearly understand the fruit of stream-entry, up to the bodhi of a pratyekabuddha; do not clearly understand the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; nor do they clearly understand that the true characteristic of the designations of all dharmas and sentient beings is signlessness.

For these reasons, Mara gains an opportunity. Mara contrives to manifest all manner of forms and says to these great bodhisattvas:

Your cultivation and vows have been perfected. You will attain unsurpassed, perfect enlightenment. When you become a Buddha, you will possess such distinctive merit and such an honored name.

Because wicked Mara knows that this bodhisattva has long cherished the aspiration, “When I become a Buddha, I shall possess such merit and such a name,” Mara accords with that wish and makes such a prediction.

At that time, because the bodhisattva is far removed from the perfection of prajna and lacks skillful means, upon hearing Mara’s prediction, that bodhisattva thinks: How extraordinary! This person foretells that I shall become a Buddha, possessing merit and a name corresponding to what I have long thought and wished for. From this, it is known that the Buddhas of the past have predicted my attainment of great bodhi.

I shall certainly attain unsurpassed, perfect enlightenment and will no longer regress. When I become a Buddha, I shall assuredly possess such an honored name and such merit. That bodhisattva is approached by wicked Mara, Mara’s retinue, or ascetics and others dispatched by Mara, who make the prediction: “In the future, you will become a Buddha bearing such-and-such a name.” Consequently, that bodhisattva’s arrogance increases further, and they think: In a future life, I shall certainly become a Buddha and attain such merit and such a name.

None of the other bodhisattvas can equal me.

Subhuti, you should know that although I have explained the progressive marks of a great bodhisattva who has attained non-retrogression, this great bodhisattva has not accomplished any of them. Merely upon hearing Mara feign the prediction that they will become a Buddha, that bodhisattva becomes arrogant and despises and disparages other bodhisattvas. Subhuti, you should know that, because of giving rise to arrogance and despising and disparaging other bodhisattvas, that great bodhisattva becomes far removed from unsurpassed, perfect enlightenment.

Subhuti, you should know that because this great bodhisattva is far removed from the perfection of prajna, lacks skillful means, abandons spiritual friends, and remains dependent upon bad companions, that bodhisattva will fall to the stage of a shravaka or pratyekabuddha.

Subhuti, you should know that if, in this very life, that great bodhisattva restores right mindfulness, sincerely repents and reforms, relinquishes arrogance, and constantly draws near to spiritual friends, then although that bodhisattva must continue wandering through birth and death for a long period, afterward, relying upon the skillful means of the profound perfection of prajna, that bodhisattva will gradually cultivate and train and will attain unsurpassed, perfect enlightenment.

Subhuti, you should know that if, in this very life, that great bodhisattva lacks right mindfulness, cannot repent and reform, does not relinquish arrogance, and does not delight in drawing near to spiritual friends, then certainly, after wandering through birth and death for a long period, even though that bodhisattva diligently cultivates wholesome karma, that person will still fall to the stage of a shravaka or pratyekabuddha.

Just as a bhikshu who seeks the fruit of the shravaka path, if he commits any one of the four grave offenses, is thereby no longer a shramana and no longer a son of the Shakya, and in this present life will certainly be unable to attain the four fruits of the shramana, so too is it with a bodhisattva who falsely clings to an empty reputation. Merely upon hearing Mara falsely say that they will become a Buddha, they immediately give rise to arrogance and disparage and slander other great bodhisattvas.

You should know that this offense is immeasurably more severe than the four grave offenses committed by a bhikshu. Setting aside the four grave offenses committed by a bhikshu, this bodhisattva’s offense is also countless times more severe than the five heinous offenses. Why?

Because this great bodhisattva has not actually accomplished supreme qualities; merely upon hearing the evil Mara falsely predict their attainment of Buddhahood, they immediately become proud and disparage other bodhisattvas. Therefore, this offense exceeds the five heinous offenses. Thus, you should know that if this great bodhisattva wishes to realize unsurpassed, complete, perfect enlightenment, they must clearly understand Mara’s subtle activities, such as falsely predicting their name, and must diligently seek unsurpassed, complete, perfect enlightenment.

“Furthermore, Subhuti, there is a great bodhisattva who cultivates the practice of seclusion, dwelling in mountain forests, deserted marshlands, wildernesses, or other solitary and tranquil places, where they sit quietly in contemplation. At that time, the evil Mara comes to that person and respectfully praises them, saying:

“‘Excellent! Great Being, you are able to cultivate such a genuine practice of seclusion. This practice of seclusion is praised in common by all Tathagatas, Arhats, Perfectly Enlightened Ones. Lord Shakra, the devas, and the immortals all protect, make offerings to, and honor one who practices in this way. You should always remain here and not go elsewhere.’

“Subhuti, you should know that I do not praise bodhisattvas merely for dwelling in solitary and tranquil places such as wildernesses and mountain forests, sitting quietly in contemplation and cultivating the practice of seclusion.”

The Venerable Subhuti said:

“Blessed One, what other practices of seclusion should great bodhisattvas cultivate, such that the Buddha does not praise the qualities of seclusion found in dwelling alone in mountain forests and wildernesses, refraining from using fine bedding and seats, and sitting quietly in contemplation?”

The Buddha said:

“Subhuti, whether great bodhisattvas dwell in mountain forests, deserted marshlands, wildernesses, and other solitary places, or in towns, villages, capitals, and other noisy and crowded places, only those who can remain far removed from evil karma, afflictions, and the aspiration for the fruits of the shravaka and pratyekabuddha paths, while diligently cultivating prajnaparamita and other supreme qualities, are called bodhisattvas who practice genuine seclusion.

This practice of seclusion is praised in common by all Tathagatas, Arhats, Perfectly Enlightened Ones, and is acknowledged and permitted by all Buddhas, the Blessed Ones, for bodhisattvas to study and cultivate constantly. By day or by night, they should contemplate it correctly and diligently study and cultivate this Dharma of seclusion. This is the bodhisattva’s practice of seclusion.

This practice of seclusion should not be mixed with the aspiration for the fruits of the shravaka or pratyekabuddha paths, or with any evil karma or affliction. It is free from all noise and confusion and is utterly pure, enabling bodhisattvas swiftly to realize unsurpassed, complete, perfect enlightenment and continually, without interruption, benefit sentient beings. What the evil Mara praises—dwelling in mountain forests, deserted marshlands, and wildernesses, not using new bedding or seats, and sitting quietly in contemplation in solitary places—is not the genuine practice of seclusion of a bodhisattva.

Why? Because that practice of seclusion still contains noise and confusion; that is, it remains mixed with evil karma and afflictions or with attention directed toward the fruits of the shravaka and pratyekabuddha paths. Such a person cannot diligently and faithfully study and cultivate prajnaparamita and cannot perfect the knowledge of all modes.

“Subhuti, you should know that there is a great bodhisattva who cultivates the practice of seclusion praised by Mara, yet gives rise to impure arrogance and disparages and reviles other great bodhisattvas. There are great bodhisattvas who, though dwelling in towns, villages, and capitals, have pure minds unmixed with any kind of evil karma or affliction, or with attention directed toward the fruits of the shravaka and pratyekabuddha paths.

They diligently study and cultivate the paramita of generosity through prajnaparamita; diligently abide in inner emptiness through the emptiness of the nonexistence of intrinsic nature; diligently abide in suchness through the inconceivable realm; diligently abide in the Noble Truths of suffering, its origin, its cessation, and the path; diligently study and cultivate the four establishments of mindfulness through the Noble Eightfold Path; diligently study and cultivate the four dhyanas, the four immeasurables, the four formless absorptions, the five superknowledges, and the other worldly qualities; diligently study and cultivate the gateways to liberation of emptiness, signlessness, and wishlessness; diligently study and cultivate the ten bodhisattva bhumis;

diligently study and cultivate the dharani gateways and the samadhi gateways; diligently study and cultivate the five kinds of eyes and the six superknowledges; diligently study and cultivate the eight liberations through the ten totalities; diligently study and cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; diligently study and cultivate the Dharma of never losing mindfulness and the nature of constant equanimity; diligently study and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all modes; adorn Buddha lands; and teach and transform sentient beings.

Although they dwell amid noise and bustle, their minds remain constantly tranquil, and they continually cultivate the genuine practice of seclusion. Yet toward such truly pure great bodhisattvas, that person constantly gives rise to arrogance, disparaging, reviling, slandering, and domineering over them.

“Subhuti, you should know that because this great bodhisattva has departed far from prajnaparamita and lacks skillful means, even though they dwell in an expansive wilderness a hundred yojanas across, utterly devoid of all kinds of fierce beasts, serpents, and bandits, and inhabited only by ghosts, spirits, and rakshasas who roam there—even if that person remains in such a solitary place for one year, five years, ten years, or even hundreds of thousands of kotis of years, or still longer, cultivating the practice of seclusion, they nevertheless do not clearly understand the genuine practice of seclusion.

The genuine practice is that assemblies of great bodhisattvas, though dwelling amid noise and bustle, keep their minds tranquil, remain far removed from all kinds of evil karma and afflictions and from attention directed toward the shravaka and pratyekabuddha paths, and proceed toward unsurpassed, complete, perfect enlightenment.

“Subhuti, you should know that although this great bodhisattva dwells in a solitary place for a long time, their mind remains mixed with thoughts of the fruits of the shravaka and pratyekabuddha paths, and they delight in those two stages. They cultivate the practice of seclusion on the basis of the teachings belonging to those two stages and are deeply attached to that practice. Subhuti, you should know that although such a person cultivates the practice of seclusion in this manner, they cannot be said to accord properly with the minds of the Tathagatas.

“Subhuti, you should know that this great bodhisattva has not accomplished any of the genuine practices of seclusion that I praise. Nor does that person manifest even the semblance of the truly supreme practice of seclusion. Why? Because that person does not delight in the genuine practice of seclusion of a bodhisattva, but delights only in diligently cultivating the empty practice of seclusion of the shravakas and pratyekabuddhas.

“Subhuti, you should know that when this great bodhisattva cultivates a practice of seclusion that is not truly supreme, Mara comes and, remaining in the air, joyfully praises them:

“‘Excellent! Excellent, Great Being! You are able diligently to cultivate the genuine practice of seclusion. This practice of seclusion is praised in common by all Tathagatas, Arhats, Perfectly Enlightened Ones. You should diligently study and cultivate this practice so that you may swiftly realize the knowledge of all modes.’”

Good Subhuti, you should know that these bodhisattvas delight in and cling to the practice of seclusion cultivated by those of the Two Vehicles, and they disparage and malign bhiksus who practice the Bodhisattva Vehicle. Although those bhiksus dwell amid noise and bustle, their minds remain constantly tranquil. Yet these bodhisattvas say: “Those bhiksus cannot cultivate the practice of seclusion, because their bodies dwell amid noise and bustle, their minds are not tranquil, and they possess no qualities of self-discipline whatsoever.”

Good Subhuti, you should know that such bodhisattvas disparage and revile bodhisattvas who cultivate the true practice of seclusion praised by the Buddha. They claim that those bodhisattvas dwell amid noise and bustle, that their minds are not tranquil, and that they cannot diligently cultivate the true practice of seclusion. They further claim that the Tathagatas, Arhats, Perfectly Enlightened Ones do not praise great bodhisattvas who dwell amid noise, bustle, and complexity, but honor and praise only those bodhisattvas who dwell where there is no noise, bustle, or complexity and maintain tranquil minds, for only they can rightly cultivate the true practice of seclusion.

Good Subhuti, you should know that those whom these bodhisattvas ought to approach, revere, and make offerings to as they would the Buddhas, they neither approach, revere, nor make offerings to, but instead disparage and revile. Those whom they ought not to approach, revere, or make offerings to, such as bad friends, they instead approach, revere, and make offerings to as though serving the Buddha.

Good Subhuti, you should know that because these great bodhisattvas are far removed from prajnaparamita and lack skillful means, they falsely give rise to all manner of discrimination and attachment. Why is this? They think: “The Dharma I am now studying and practicing is the true practice of seclusion; therefore, nonhuman beings praise and protect me. Those who dwell in cities and towns have confused bodies and minds; how could anyone assist, revere, or praise them?”

For this reason, these bodhisattvas become exceedingly arrogant, disparage and revile other great bodhisattvas, commit evil karma, and cause their afflictions to increase day by day.

Good Subhuti, you should know that, in relation to other bodhisattvas, such bodhisattvas are chandalas—wicked persons—who defile other great bodhisattvas. Although their appearance resembles that of other great bodhisattvas, in truth they are great thieves among gods and humans, deceiving gods, humans, asuras, and others. Although their bodies are clothed in the Dharma robes of sramanas, their minds constantly harbor the cravings of a band of robbers. Those who aspire to the Bodhisattva Vehicle should not approach, revere, make offerings to, honor, or praise such wicked persons. Why? You should know that such persons harbor overweening pride; outwardly they resemble bodhisattvas, but inwardly they are filled with afflictions.

Therefore, Good Subhuti, any great bodhisattva who truly does not relinquish omniscience, does not relinquish unsurpassed, perfect enlightenment, wholeheartedly seeks omniscience, and wishes to attain unsurpassed, perfect enlightenment in order to benefit all sentient beings should not approach, revere, make offerings to, honor, or praise such wicked persons.

Good Subhuti, you should know that great bodhisattvas must always diligently carry out their own task, distance themselves from birth and death, and remain unattached to the three realms. Toward those wicked chandalas, great bodhisattvas should constantly give rise to loving-kindness, compassion, sympathetic joy, and equanimity, and reflect: “I should not give rise to faults such as those committed by these wicked persons. If, through a lapse of mindfulness, I should suddenly give rise to faults like theirs, I must immediately become vigilant and swiftly eliminate those faults.”

Therefore, any great bodhisattva who wishes to attain unsurpassed, perfect enlightenment must clearly understand the deeds of Mara, diligently eliminate them, distance themselves from the faults committed by those bodhisattvas, and diligently seek unsurpassed, perfect enlightenment.

Furthermore, Good Subhuti, great bodhisattvas whose superior resolve is to attain unsurpassed, perfect enlightenment should constantly approach, revere, make offerings to, honor, and praise true spiritual friends.

At that time, Subhuti addressed the Buddha:

– Who are the true spiritual friends of great bodhisattvas?

The Buddha said:

– Good Subhuti, all Tathagatas, Arhats, Perfectly Enlightened Ones are the true spiritual friends of bodhisattvas. All great bodhisattvas are also the true spiritual friends of bodhisattvas. Sravakas and noble persons who can expound, reveal, and clearly distinguish for great bodhisattvas the teachings of generosity, pure morality, patient acceptance, diligence, meditation, and prajnaparamita in accordance with their meaning, making them readily understandable, are also the true spiritual friends of bodhisattvas.

Furthermore, Good Subhuti, the perfection of generosity through the perfection of wisdom are the true spiritual friends of bodhisattvas. The four foundations of mindfulness through the Noble Eightfold Path are the true spiritual friends of bodhisattvas. The four meditative absorptions, the four immeasurables, and the four formless concentrations are also the true spiritual friends of bodhisattvas.

The eight liberations through the ten totalities are also the true spiritual friends of bodhisattvas. The gates of liberation of emptiness, signlessness, and wishlessness are also the true spiritual friends of bodhisattvas. The Ground of Great Joy through the Ground of the Dharma Cloud are also the true spiritual friends of bodhisattvas.

The Dharma gates of dharani and samadhi are also the true spiritual friends of bodhisattvas. The five kinds of eyes and the six superknowledges are also the true spiritual friends of bodhisattvas. The ten powers of the Tathagata through the eighteen unique qualities of a Buddha are also the true spiritual friends of bodhisattvas.

The quality of never losing mindfulness and the nature of constant equanimity are also the true spiritual friends of bodhisattvas. Knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are also the true spiritual friends of bodhisattvas. All the practices of great bodhisattvas are also the true spiritual friends of bodhisattvas.

The unsurpassed, perfect enlightenment of the Buddhas is also the true spiritual friend of bodhisattvas. The permanent severance of the entire continuum of habitual tendencies of the afflictions is also the true spiritual friend of bodhisattvas.

Furthermore, Good Subhuti, the Noble Truths of suffering, its origin, its cessation, and the path are the true spiritual friends of bodhisattvas. The nature of dependent conditions is also the true spiritual friend of bodhisattvas. The factors of dependent origination are also the true spiritual friends of bodhisattvas. Internal emptiness through the emptiness of the lack of self-nature are also the true spiritual friends of bodhisattvas. Suchness through the inconceivable realm are also the true spiritual friends of bodhisattvas.

Furthermore, Subhuti! For great bodhisattvas, the perfection of giving through the perfection of wisdom serves as teacher, guide, light, torch, illuminating lamp, understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents. The four foundations of mindfulness through the Noble Eightfold Path likewise serve as teacher, guide, light, torch, illuminating lamp, understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas.

The four dhyanas, the four immeasurables, and the four formless absorptions likewise serve as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas. The eight liberations through the ten totalities likewise serve as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas.

The gates of liberation of emptiness, signlessness, and wishlessness likewise serve as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas. The Ground of Great Joy through the Dharma Cloud Ground likewise serve as teacher, guide, light, torch, illuminating lamp, understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas.

The Dharma gates of dharani and samadhi likewise serve as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas. The five kinds of eyes and the six superknowledges likewise serve as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas.

The ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha likewise serve as teacher, guide, light, torch, illuminating lamp, awakened liberation, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas. The Dharma of unfailing mindfulness and the nature of constant equanimity likewise serve as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas.

The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects likewise serve as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas. All the practices of great bodhisattvas likewise serve as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas.

The unsurpassed, complete and perfect enlightenment of the Buddhas likewise serves as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas. The permanent eradication of all continuing habitual tendencies likewise serves as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas.

Furthermore, Subhuti! The Noble Truths of suffering, its origin, its cessation, and the path likewise serve as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas. The nature of dependent conditions and the factors of dependent origination likewise serve as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas.

Emptiness of the internal through emptiness of the absence of self-nature likewise serve as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas. Suchness through the inconceivable realm likewise serve as teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents for great bodhisattvas.

Why is this? Because all Buddhas of the past, present, and future take the perfection of giving through the inconceivable realm as their teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parents. Why is this?

Subhuti! All Buddhas of the past, present, and future are born from the perfection of giving, and so forth in full, through the inconceivable realm.

Therefore, Subhuti! Any great bodhisattva who has the supreme aspiration to realize unsurpassed, complete and perfect enlightenment, teach and transform sentient beings, and adorn Buddha lands should train in the perfection of giving through the perfection of wisdom; should train in the four foundations of mindfulness through the Noble Eightfold Path; should train in the four dhyanas, the four immeasurables, and the four formless absorptions; should train in the eight liberations through the ten totalities; should train in the gates of liberation of emptiness, signlessness, and wishlessness; should train in the Ground of Great Joy through the Dharma Cloud Ground; should train in the Dharma gates of dharani and samadhi; should train in the five kinds of eyes and the six superknowledges;

should train in the ten powers of the Tathagata, the four fearlessnesses, through the eighteen distinctive qualities of a Buddha; should train in the Dharma of unfailing mindfulness and the nature of constant equanimity; should train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; should train in all the practices of great bodhisattvas; should train in the unsurpassed, complete and perfect enlightenment of the Buddhas; should train in the permanent eradication of all continuing habitual tendencies; should train in the Noble Truths of suffering, its origin, its cessation, and the path; should train in the nature of dependent conditions and the factors of dependent origination;

should train in emptiness of the internal through emptiness of the absence of self-nature; and should train in suchness through the inconceivable realm.

Subhuti! Having trained in the perfection of giving, and so forth in full, through the inconceivable realm, this great bodhisattva should further embrace sentient beings by means of the four means of gathering. These four are: first, giving; second, loving speech; third, beneficial conduct; and fourth, cooperation.

Subhuti! It is through contemplating this meaning that I say: generosity paramita, and so forth up to the inconceivable realm, is the teacher and guide, and so forth up to the father and mother, of the great bodhisattvas. Therefore, Subhuti, any great bodhisattva who wishes not to follow the words of others, not to live in dependence upon the words of others, who wishes to dispel the doubts of all sentient beings, fulfill the aspirations of all sentient beings, adorn Buddha lands, and teach and transform sentient beings should train in prajnaparamita. Why? Subhuti, because in the profound Prajnaparamita Sutra, the teachings in which the great bodhisattvas should train are extensively set forth. All great bodhisattvas must diligently cultivate and study the teachings contained therein.

At that time, Subhuti addressed the Buddha:

– Blessed One! What does profound prajnaparamita have as its characteristic?

The Buddha said:

– Subhuti! Profound prajnaparamita has space, nonattachment, and signlessness as its characteristics. Why? Subhuti, because within these characteristics of profound prajnaparamita, all dharmas and all characteristics have no existence and cannot be apprehended.

The Venerable Subhuti again addressed the Buddha:

– Surely there is a reason for speaking of the wondrous characteristics of prajnaparamita; do all dharmas likewise possess such characteristics?

The Buddha said:

– Subhuti! So it is! So it is! It is just as you have said. Because there is a reason, one may speak of the wondrous characteristics of prajnaparamita, and all dharmas likewise possess such wondrous characteristics. Why?

Subhuti! Profound prajnaparamita has freedom from all things as its characteristic. All dharmas likewise have freedom from all things as their characteristic. Profound prajnaparamita has emptiness as its characteristic, and all dharmas likewise have emptiness as their characteristic. Therefore, it may be said that all dharmas possess the same wondrous characteristics as prajnaparamita, because the intrinsic nature of all dharmas is empty and free from all characteristics.

The Venerable Subhuti again said:

– Blessed One! If the intrinsic nature of all dharmas is empty and free from all characteristics, then with regard to all dharmas, all dharmas are empty of all dharmas and all dharmas are free from all dharmas. Why, then, do sentient beings manifest defilement and purification? For the nature of dharmas is neither defiled nor pure, and freedom from all things is neither defiled nor pure. Neither can the empty nature of dharmas realize unsurpassed, complete enlightenment, nor can freedom from all things realize unsurpassed, complete enlightenment. No dharma can be apprehended within emptiness, nor can any dharma be apprehended within freedom from all things. Within emptiness there is no great bodhisattva who attains unsurpassed, complete enlightenment, nor within freedom from all things is there a great bodhisattva who attains unsurpassed, complete enlightenment. Blessed One! How am I to understand the profound meaning taught by the Buddha?

The Buddha said to Subhuti:

– What do you think? Have sentient beings long entertained notions of self and what belongs to self, and minds that cling to self and what belongs to self?

Subhuti replied:

– Indeed, Blessed One! Sentient beings have long entertained notions of self and what belongs to self, and minds that firmly cling to self and what belongs to self.

The Buddha said:

– Subhuti! What do you think? Are the self and what belongs to self to which sentient beings cling empty and free from all things?

Subhuti replied:

– Indeed, Blessed One! The self and what belongs to self to which sentient beings cling are both empty and free from all things.

The Buddha said:

– Subhuti! What do you think? Is it not because of their clinging to self and what belongs to self that sentient beings revolve in birth and death?

The Buddha said:

– Subhuti! These sentient beings revolve in birth and death because of their defilements. Therefore, the actions of sentient beings are tainted. If sentient beings had no minds clinging to self and what belongs to self, there would be no defilement. If there were no defilement, there would be no revolving in birth and death. Since revolving in birth and death could not be apprehended, you should know that sentient beings are free from defilement, because no defilement is mingled with sentient beings. Therefore, Subhuti, you should know that although the intrinsic nature of sentient beings is empty and free from all characteristics, defilement and purification may nevertheless be established.

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

—Blessed One! If a great bodhisattva is able to practice profound prajnaparamita in this way, with all dharmas not departing from their marks, then that great bodhisattva does not practice form, nor does the bodhisattva practice feeling, perception, formations, or consciousness; does not practice the eye ayatana, nor the ear, nose, tongue, body, or mind ayatana; does not practice the form ayatana, nor the sound, odor, taste, tangible object, or dharma ayatana; does not practice the eye dhatu, nor the ear, nose, tongue, body, or mind dhatu; does not practice the form dhatu, nor the sound, odor, taste, tangible object, or dharma dhatu; does not practice the eye-consciousness dhatu, nor the ear-, nose-, tongue-, body-, or mind-consciousness dhatu;

does not practice eye-contact, nor ear-, nose-, tongue-, body-, or mind-contact; does not practice feelings arising with eye-contact as condition, nor feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition; does not practice the earth dhatu, nor the water, fire, wind, space, or consciousness dhatu; does not practice the causal condition, nor the immediately antecedent condition, the objective condition, or the dominant condition; does not practice ignorance, nor formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, or aging-and-death; does not practice the perfection of giving, nor the perfections of pure ethical discipline, patience, diligence, meditative concentration, or prajnaparamita;

does not practice the emptiness of internal dharmas, nor the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion and non-dispersion, the emptiness of intrinsic nature, the emptiness of individual and common marks, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence;

does not practice suchness, nor the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm; does not practice the Noble Truth of suffering, nor the Noble Truths of its origin, cessation, or the path; does not practice the four foundations of mindfulness, nor the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path; does not practice the four meditative concentrations, nor the four immeasurables or the four formless attainments;

does not practice the eight liberations, nor the eight spheres of mastery, the nine successive attainments, or the ten totalities; does not practice the liberation gateway of emptiness, nor the liberation gateways of signlessness or wishlessness; does not practice the Ground of Pure Contemplation, nor the Ground of Lineage, the Eighth Ground, the Ground of Complete Vision, the Attenuated Ground, the Ground Free from Desire, the Ground of Accomplishment, the Pratyekabuddha Ground, the Bodhisattva Ground, or the Tathagata Ground;

does not practice the Ground of Utmost Joy, nor the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma-Cloud Ground; does not practice any dharani gateway, nor any samadhi gateway; does not practice the five kinds of eyes, nor the six superknowledges; does not practice the ten powers of the Tathagata, nor the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha; does not practice the quality of never forgetting or the nature of constant equanimity;

does not practice the fruit of stream-entry, nor the fruit of once-returning, non-returning, arhatship, or pratyekabuddha enlightenment; does not practice the knowledge of all things, nor the knowledge of the aspects of the paths or the knowledge of all aspects.

Why? Because with respect to these dharmas, the one who practices, that which is practiced, the reason for practicing, the time of practice, and the place of practice are all unattainable.

Blessed One! A great bodhisattva who is able to practice in this way cannot be subdued by anyone in all the worlds—devas, humans, asuras, and others—but is able to subdue them. Blessed One! A great bodhisattva who is able to practice in this way cannot be subdued by any sravaka or pratyekabuddha, but is able to subdue them.

Why? Because this bodhisattva abides in a stage at which nothing can subdue the bodhisattva, namely, the bodhisattva’s stage of freedom from arising.

Blessed One! This great bodhisattva constantly abides in the aspiration toward the knowledge of all-knowing wisdom and therefore cannot be overcome.

Blessed One! When this great bodhisattva practices in this way, the bodhisattva draws near to the knowledge of all-knowing wisdom and quickly realizes unsurpassed, complete, perfect enlightenment.

The Buddha said:

—Subhuti! So it is! So it is!

It is just as you have said. A great bodhisattva who is able to practice profound prajnaparamita and the emptiness of all dharmas, free from all marks, does not practice form, nor feeling, perception, formations, or consciousness, and so forth, up to not practicing the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects. With respect to these dharmas, the one who practices, that which is practiced, the reason for practicing, the time of practice, and the place of practice are all unattainable.

A great bodhisattva who is able to practice in this way cannot be subdued by anyone in all the worlds—devas, humans, asuras, and others—nor by any sravaka or pratyekabuddha; instead, that bodhisattva is able to subdue them. This great bodhisattva abides in the stage at which no one can cause the bodhisattva to be subdued, namely, the bodhisattva’s stage of freedom from arising. That bodhisattva constantly abides in the knowledge of all-knowing wisdom and maintains the unconquerable aspiration.

Consequently, the bodhisattva draws near to the knowledge of all-knowing wisdom and quickly realizes unsurpassed, complete, perfect enlightenment.

Fascicle 453

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