大般若波羅蜜多經

02

Furthermore, Subhuti! If a great bodhisattva wishes swiftly to attain the fruit of unsurpassed, complete enlightenment, that bodhisattva should personally bring sentient beings to maturity, encourage others to bring sentient beings to maturity, constantly praise in accordance with the Dharma the bringing of sentient beings to maturity, and joyfully commend those who bring sentient beings to maturity.

That bodhisattva should personally adorn and purify a Buddha-land, encourage others to adorn and purify a Buddha-land, constantly praise in accordance with the Dharma the adorning and purification of a Buddha-land, and joyfully commend those who adorn and purify a Buddha-land.

That bodhisattva should personally develop the extraordinary supernormal powers of a bodhisattva, encourage others to develop the extraordinary supernormal powers of a bodhisattva, constantly praise in accordance with the Dharma the development of the extraordinary supernormal powers of a bodhisattva, and joyfully commend those who develop the extraordinary supernormal powers of a bodhisattva.

That bodhisattva should personally arouse the knowledge of all things, encourage others to arouse the knowledge of all things, constantly praise in accordance with the Dharma the arousing of the knowledge of all things, and joyfully commend those who arouse the knowledge of all things.

That bodhisattva should personally arouse the knowledge of the aspects of the paths, encourage others to arouse the knowledge of the aspects of the paths, constantly praise in accordance with the Dharma the arousing of the knowledge of the aspects of the paths, and joyfully commend those who arouse the knowledge of the aspects of the paths.

That bodhisattva should personally arouse the knowledge of all aspects, encourage others to arouse the knowledge of all aspects, constantly praise in accordance with the Dharma the arousing of the knowledge of all aspects, and joyfully commend those who arouse the knowledge of all aspects.

That bodhisattva should personally bring to an end the entire continuous succession of habitual tendencies associated with the afflictions, encourage others to bring to an end the entire continuous succession of habitual tendencies associated with the afflictions, constantly praise in accordance with the Dharma the ending of the entire continuous succession of habitual tendencies associated with the afflictions, and joyfully commend those who bring to an end the entire continuous succession of habitual tendencies associated with the afflictions.

That bodhisattva should personally preserve the full measure of life, encourage others to preserve the full measure of life, constantly praise in accordance with the Dharma the preservation of the full measure of life, and joyfully commend those who preserve the full measure of life.

That bodhisattva should personally propagate the sublime teaching, encourage others to propagate the sublime teaching, constantly praise in accordance with the Dharma the propagation of the sublime teaching, and joyfully commend those who propagate the sublime teaching.

That bodhisattva should personally preserve the true Dharma so that it may endure, encourage others to preserve the true Dharma so that it may endure, constantly praise in accordance with the Dharma the preservation of the true Dharma so that it may endure, and joyfully commend those who preserve the true Dharma so that it may endure.

Subhuti! Any great bodhisattva who wishes swiftly to attain the fruit of unsurpassed, complete enlightenment should employ non-apprehension as a skillful means and should abide in this manner with respect to such dharmas.

Furthermore, Subhuti! Great bodhisattvas should train in such skillful means of the profound prajnaparamita. If a great bodhisattva trains in this manner, that bodhisattva will then be able to abide in the dharmas in which one should abide. If that bodhisattva trains in this manner and abides in such dharmas, there will no longer be any obstruction with respect to the five skandhas.

There will likewise no longer be any obstruction with respect to the six internal ayatanas.

There will likewise no longer be any obstruction with respect to the six external ayatanas.

There will likewise no longer be any obstruction with respect to the six internal dhatus.

There will likewise no longer be any obstruction with respect to the six external dhatus.

There will likewise no longer be any obstruction with respect to the six consciousness dhatus.

There will likewise no longer be any obstruction with respect to the six contacts.

There will likewise no longer be any obstruction with respect to the six feelings.

There will likewise no longer be any obstruction with respect to the six elements.

There will likewise no longer be any obstruction with respect to the four conditions.

There will likewise no longer be any obstruction with respect to ignorance through aging and death.

There will likewise no longer be any obstruction with respect to abstaining from taking life through wrong view.

There will likewise no longer be any obstruction with respect to the four meditative absorptions, the four immeasurables, and the four formless attainments.

There will likewise no longer be any obstruction with respect to generosity through prajnaparamita.

There will likewise no longer be any obstruction with respect to internal emptiness through the emptiness of the absence of intrinsic nature.

There will likewise no longer be any obstruction with respect to suchness through the inconceivable realm.

There will likewise no longer be any obstruction with respect to the noble truths of suffering, its origin, its cessation, and the path.

There will likewise no longer be any obstruction with respect to the four establishments of mindfulness through the Noble Eightfold Path.

There will likewise no longer be any obstruction with respect to the gateways to liberation of emptiness, signlessness, and wishlessness.

There will likewise no longer be any obstruction with respect to the eight liberations through the ten totalities.

There will likewise no longer be any obstruction with respect to the Stage of Purified Contemplation through the Stage of the Tathagata.

There will likewise no longer be any obstruction with respect to the Stage of Utmost Joy through the Stage of the Dharma Cloud.

There will likewise no longer be any obstruction with respect to the dharani gateways and the samadhi gateways.

There will likewise no longer be any obstruction with respect to the five kinds of eyes and the six superknowledges.

There will likewise no longer be any obstruction with respect to the ten powers of the Tathagata through the eighteen unique qualities of a Buddha.

There will likewise no longer be any obstruction with respect to great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

There will likewise no longer be any obstruction with respect to the thirty-two marks and the eighty excellent characteristics.

There will likewise no longer be any obstruction with respect to the quality of never forgetting and the nature of perpetual equanimity.

There will likewise no longer be any obstruction with respect to contemplating the twelve links of dependent origination in forward and reverse order.

There will likewise no longer be any obstruction with respect to fully knowing suffering, abandoning its origin, realizing its cessation, and cultivating the path.

There will likewise no longer be any obstruction with respect to the fruit of stream-entry through the enlightenment of a pratyekabuddha.

There will likewise no longer be any obstruction with respect to a bodhisattva’s attainment of the certainty of the unconditioned.

There will likewise no longer be any obstruction with respect to bringing sentient beings to maturity, adorning and purifying Buddha-lands, and developing the extraordinary supernormal powers of a bodhisattva.

There will likewise no longer be any obstruction with respect to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

There will likewise no longer be any obstruction with respect to ending the entire continuous succession of habitual tendencies associated with the afflictions.

There will likewise no longer be any obstruction with respect to the full measure of life.

There will likewise no longer be any obstruction with respect to propagating the sublime teaching.

There will likewise no longer be any obstruction with respect to safeguarding the true Dharma so that it may long endure. Why is this? Subhuti! It is because, from the beginning, this great bodhisattva:

Does not appropriate the form skandha through the consciousness skandha.

Does not appropriate the eye ayatana through the mind ayatana.

Does not appropriate the eye dhatu through the mind dhatu.

Does not appropriate the form dhatu through the dharma dhatu.

Does not appropriate the eye-consciousness dhatu through the mind-consciousness dhatu.

Does not appropriate eye-contact through mind-contact.

Does not appropriate feelings produced with eye-contact as their condition, through feelings produced with mind-contact as their condition.

Does not appropriate the earth element through the consciousness element.

Does not appropriate the causal condition through the dominant condition.

Does not appropriate ignorance through aging and death.

Does not appropriate abstaining from taking life through wrong view.

Does not appropriate the four meditative absorptions, the four immeasurables, or the four formless attainments.

Does not appropriate the paramita of generosity through prajnaparamita.

Does not appropriate internal emptiness through the emptiness of the absence of intrinsic nature.

Does not appropriate suchness through the inconceivable realm.

Does not appropriate the noble truths of suffering, its origin, its cessation, or the path.

Does not appropriate the four establishments of mindfulness through the Noble Eightfold Path.

Does not appropriate the gateways to liberation of emptiness, signlessness, or wishlessness.

Does not appropriate the eight liberations through the ten totalities.

Does not appropriate the Stage of Purified Contemplation through the Stage of the Tathagata.

Does not appropriate the Stage of Utmost Joy through the Stage of the Dharma Cloud.

Does not appropriate the dharani gateways or the samadhi gateways.

Does not apprehend the five kinds of eyes or the six superknowledges.

Does not apprehend the ten powers of the Tathagata, up to the eighteen distinctive qualities of a Buddha.

Does not apprehend great loving-kindness, great compassion, great sympathetic joy, or great equanimity.

Does not apprehend the thirty-two marks or the eighty excellent characteristics.

Does not apprehend the Dharma of never losing mindfulness or the nature of constant equanimity.

Does not apprehend the twelve links of dependent origination contemplated in forward and reverse order.

Does not apprehend the knowledge of suffering, the abandoning of its origin, the realization of cessation, or the cultivation of the path.

Does not apprehend the fruit of stream-entry, up to the enlightenment of a pratyekabuddha.

Does not apprehend entry into the bodhisattva's stage of the certainty of rightness.

Does not apprehend the maturing of sentient beings or the adornment and purification of Buddha-fields.

Does not apprehend the bodhisattva's supreme superknowledges.

Does not apprehend the complete ending of the continuous habitual tendencies of all afflictions.

Does not apprehend the perfection of the lifespan.

Does not apprehend the propagation of the sublime teaching so that the true Dharma may long endure.

Does not apprehend the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects.

Why is this? Because the form skandha, up to the consciousness skandha, cannot be apprehended. If they cannot be apprehended, then they are not the form skandha, up to the consciousness skandha. In the same way, in the full exposition, the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects cannot be apprehended. If they cannot be apprehended, then they are not the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects.

When this teaching concerning the abiding place of a great bodhisattva was spoken, two thousand bodhisattvas in the assembly simultaneously attained the patient acceptance of the non-arising of dharmas.

XX. CHAPTER ON THE CHARACTERISTICS OF NON-RETROGRESSION

01

At that time, Subhuti again addressed the Buddha:

“By what conduct and characteristics should we recognize that a great bodhisattva is non-retrogressive?”

The Buddha said:

“Subhuti, if a great bodhisattva can know in accordance with reality the level of an ordinary person, the level of a sravaka, the level of a pratyekabuddha, the level of a bodhisattva, and the level of a Tathagata, then although these levels are spoken of as different, within the true suchness of all dharmas there is no change, no discrimination, no duality, and no division into two.

“Although this great bodhisattva has truly entered and awakened to the true suchness of all dharmas, he makes no discrimination regarding true suchness, because he takes non-apprehension as his skillful means.

“This great bodhisattva, having truly entered and awakened to the true suchness of all dharmas, hears that true suchness and all dharmas are neither two nor different, yet his mind harbors no doubt or obstruction. Why is this? Because true suchness and dharmas cannot be said to be one, cannot be said to be different, and cannot be said to be either identical or non-identical.

“This great bodhisattva would certainly never treat this matter lightly and speak carelessly. Whatever he says brings benefit and meaning. If something would bring neither benefit nor meaning, he would certainly not say it.

“This great bodhisattva does not judge the virtues or faults, strengths or weaknesses of others, but has equal compassion for them and teaches them the Dharma.

“This great bodhisattva does not consider whether a Dharma teacher's lineage is noble or lowly, but seeks only to hear the true and pure meaning of the Dharma expounded.

“Subhuti, all non-retrogressive great bodhisattvas possess such conduct and characteristics. Because they possess this conduct and these characteristics, they should be known as non-retrogressive great bodhisattvas.”

The Venerable Subhuti again addressed the Buddha:

“By what other conduct and characteristics may one know a great bodhisattva to be non-retrogressive?”

The Buddha said:

“Subhuti, if a great bodhisattva can contemplate all dharmas as having neither conduct nor characteristics, you should know that this is a non-retrogressive great bodhisattva.”

Subhuti again addressed the Buddha:

“If all dharmas have neither conduct nor characteristics, then from what dharmas does one turn away to be called non-retrogressive?”

The Buddha said:

“Subhuti, because a great bodhisattva turns away from the form skandha, up to the consciousness skandha, he is called non-retrogressive.

“Because he turns away from the eye ayatana, up to the mind ayatana, he is called non-retrogressive.

“Because he turns away from the form ayatana, up to the dharma ayatana, he is called non-retrogressive.

“Because he turns away from the eye dhatu, up to the mind dhatu, he is called non-retrogressive.

“Because he turns away from the form dhatu, up to the dharma dhatu, he is called non-retrogressive.

“Because he turns away from the eye-consciousness dhatu, up to the mind-consciousness dhatu, he is called non-retrogressive.

“Because he turns away from eye-contact, up to mind-contact, he is called non-retrogressive.

“Because he turns away from the feelings arising with eye-contact as condition, up to the feelings arising with mind-contact as condition, he is called non-retrogressive.

“Because he turns away from the earth dhatu, up to the consciousness dhatu, he is called non-retrogressive.

“Because he turns away from the causal condition, up to the dominant condition, he is called non-retrogressive.

“Because he turns away from ignorance, up to aging and death, he is called non-retrogressive.

“Because he turns away from the perfection of generosity, up to the perfection of prajnaparamita, he is called non-retrogressive.

“Because he turns away from the emptiness of internal dharmas, up to the emptiness of the intrinsic nature of dharmas lacking intrinsic nature, he is called non-retrogressive.

“Because he turns away from true suchness, up to the inconceivable realm, he is called non-retrogressive.

“Because he turns away from the Noble Truths of suffering, origin, cessation, and the path, he is called non-retrogressive.

“Because he turns away from the four dhyanas, the four immeasurables, and the four formless attainments, he is called non-retrogressive.

“Because he turns away from the four establishments of mindfulness, up to the Noble Eightfold Path, he is called non-retrogressive.

“Because he turns away from the liberation gateways of emptiness, signlessness, and wishlessness, he is called non-retrogressive.

“Because he turns away from the eight liberations, up to the ten totalities, he is called non-retrogressive.

“Because he turns away from the Stage of Pure Contemplation, up to the Stage of the Tathagata, he is called non-retrogressive.

“Because he turns away from the Stage of Great Joy, up to the Stage of the Dharma Cloud, he is called non-retrogressive.

“Because he turns away from the dharani gateways and the samadhi gateways, he is called non-retrogressive.

“Because he turns away from the five kinds of eyes and the six superknowledges, he is called non-retrogressive.

“Because he turns away from the ten powers of the Tathagata, up to the eighteen distinctive qualities of a Buddha, he is called non-retrogressive.

“Because he turns away from great loving-kindness, great compassion, great sympathetic joy, and great equanimity, he is called non-retrogressive.

“Because he turns away from the thirty-two marks of a Great Being and the eighty excellent characteristics, he is called non-retrogressive.

“Because he turns away from the Dharma of never losing mindfulness and the nature of constant equanimity, he is called non-retrogressive.

“Because he turns away from the fruit of stream-entry, up to the enlightenment of a pratyekabuddha, he is called non-retrogressive.

“Because he turns away from the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, he is called non-retrogressive.

“Because he turns away from the level of an ordinary person, the level of a sravaka, the level of a pratyekabuddha, the level of a bodhisattva, and the level of a Tathagata, he is called non-retrogressive.

“Because he turns away from the practices of great bodhisattvas, he is called non-retrogressive.

“Because he turns away from the fruit of the unsurpassed, complete, and perfect enlightenment of the Buddhas, he is called non-retrogressive.

“Why is this? Because the intrinsic nature of form is nonexistent, and so too the intrinsic nature of the fruit of the unsurpassed, complete, and perfect enlightenment of the Buddhas is nonexistent. Because this great bodhisattva abides in non-abiding, he is called non-retrogressive. If a great bodhisattva can know in this way, he is called a non-retrogressive great bodhisattva.

“Furthermore, Subhuti, no non-retrogressive great bodhisattva wishes to observe the physical characteristics or speech of non-Buddhist ascetics, sramanas, brahmins, and others, believing that those sramanas, brahmins, and others have correctly understood and truly perceived the dharmas they have seen, or that they are able to establish a Dharma gateway of right view. Such a thing is impossible. If a great bodhisattva possesses such conduct and characteristics, you should know that this is a non-retrogressive great bodhisattva.”

Furthermore, Subhuti! With regard to the Dharma and Vinaya perfectly taught by the Buddha, all non-retrogressing great bodhisattvas have profound faith and understanding and give rise to no doubt. In worldly matters, they do not cling to rules and observances, fall into wrong views, or regard worldly auspicious signs as pure. They never pay homage to other deities in the manner of non-Buddhists and worldly people. Nor do they offer garlands, powdered incense, scented ointments, garments, jeweled necklaces, banners, canopies, music, or lamps to deities or non-Buddhists. If a great bodhisattva has accomplished such conduct and characteristics, you should know that this is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! Non-retrogressing great bodhisattvas do not fall into the hells or become animals, hungry ghosts, or asuras. Nor are they born into debased classes, such as among chandalas or pukkusas. They will certainly not undergo rebirth as eunuchs, as persons without sexual faculties or with both sexual faculties, or in female bodies. Nor will they assume bodies that are blind, deaf, mute, stammering, maimed in the hands or feet, leprous, afflicted with skin disease, dwarfish, ugly, hunchbacked, and so forth. They will certainly not be born in places overwhelmed by incessant toil. If a great bodhisattva has accomplished such conduct and characteristics, you should know that this is a non-retrogressing bodhisattva.

Furthermore, Subhuti! All non-retrogressing great bodhisattvas always delight in practicing the ten wholesome courses of karma. They themselves abstain from taking life through holding wrong views; they also encourage others to abstain from taking life through holding wrong views; they constantly praise, in accordance with the Dharma, abstention from taking life through holding wrong views; and they joyfully commend those who abstain from taking life through holding wrong views. Even in dreams, these great bodhisattvas do not engage in any of the ten unwholesome courses of karma, much less commit such deeds while awake. If great bodhisattvas have accomplished such conduct and characteristics, you should know that they are non-retrogressing great bodhisattvas.

Furthermore, Subhuti! For the benefit of all sentient beings, all non-retrogressing great bodhisattvas employ non-apprehension as a skillful means and constantly cultivate the perfection of generosity through the perfection of wisdom, never growing negligent or abandoning them. If a great bodhisattva has accomplished such conduct and characteristics, you should know that this is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! Whatever sutras through treatises all non-retrogressing great bodhisattvas have received and retained, contemplated, read, and recited, they comprehend them all thoroughly and ultimately. They then constantly bestow this Dharma upon all sentient beings, thinking: “How may the aspirations and right wishes of all kinds of sentient beings be brought to complete and perfect fulfillment?”

They impartially dedicate to all sentient beings the roots of virtue arising from this gift of Dharma and, employing non-apprehension as a skillful means, transfer them toward unsurpassed, complete, perfect enlightenment. If a great bodhisattva has accomplished such conduct and characteristics, you should know that this is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! All non-retrogressing great bodhisattvas are entirely free from thoughts of doubt or hesitation concerning the profound Dharma gateways taught by the Buddha.

The Venerable Subhuti then addressed the Buddha:

“Blessed One! For what reason are non-retrogressing great bodhisattvas entirely free from thoughts of doubt or hesitation concerning the profound Dharma gateways taught by the Buddha?”

The Buddha said:

“Subhuti! All non-retrogressing great bodhisattvas see absolutely no dharma about which they could doubt or hesitate. That is, they do not see the form skandha through the consciousness skandha.

“They also do not see the eye ayatana through the mind ayatana.

“They also do not see the form ayatana through the dharma ayatana.

“They also do not see the eye dhatu through the mind dhatu.

“They also do not see the form dhatu through the dharma dhatu.

“They also do not see the eye-consciousness dhatu through the mind-consciousness dhatu.

“They also do not see eye-contact through mind-contact.

“They also do not see the feelings arising in dependence upon eye-contact through the feelings arising in dependence upon mind-contact.

“They also do not see the earth dhatu through the consciousness dhatu.

“They also do not see the causal condition through the dominant condition.

“They also do not see ignorance through aging and death.

“They also do not see the perfection of generosity through the perfection of wisdom.

“They also do not see inner emptiness through the emptiness of the essential nature of nonexistence.

“They also do not see suchness through the inconceivable realm.

“They also do not see the Noble Truths of suffering, its origin, its cessation, and the path.

“They also do not see the four dhyanas, the four immeasurables, or the four formless concentrations.

“They also do not see the four foundations of mindfulness through the Noble Eightfold Path.

“They also do not see the gateways to liberation of emptiness, signlessness, and wishlessness.

“They also do not see the eight liberations through the ten totalities.

“They also do not see the Stage of Pure Contemplation through the Stage of the Tathagata.

“They also do not see the Stage of Utmost Joy through the Stage of the Dharma Cloud.

“They also do not see the dharani gateways or the samadhi gateways.

“They also do not see the five kinds of eyes or the six superknowledges.

“They also do not see the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha.

“They also do not see great loving-kindness, great compassion, great sympathetic joy, or great equanimity.

“They also do not see the thirty-two marks or the eighty excellent characteristics.

“They also do not see the quality of never forgetting or the nature of perpetual equanimity.

“They also do not see the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects.

“They also do not see the fruit of stream-entry through the enlightenment of a pratyekabuddha.

“They also do not see any of the practices of great bodhisattvas or the unsurpassed, complete, perfect enlightenment of the Buddhas. Among all these, there is no dharma about which they could doubt or hesitate. If a great bodhisattva has perfectly accomplished such conduct and characteristics, you should know that this is a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! All non-retrogressing great bodhisattvas have accomplished harmonious, gentle, agreeable, and pleasing actions of body, speech, and mind. Their minds are unobstructed toward all sentient beings. If a great bodhisattva has accomplished such conduct and characteristics, you should know that this is a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! All non-retrogressing great bodhisattvas constantly perform actions of body, speech, and mind associated with loving-kindness, compassion, sympathetic joy, equanimity, and so forth, thereby benefiting sentient beings. If a great bodhisattva has accomplished such conduct and characteristics, you should know that this is a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! All non-retrogressing great bodhisattvas never dwell together with the five hindrances. The five hindrances are sensual desire, ill will, sloth and torpor, remorse and restlessness, and doubt. If a great bodhisattva has accomplished such conduct and characteristics, you should know that this is a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! All non-retrogressing great bodhisattvas have broken all latent tendencies, and the bonds of all subsidiary afflictions never arise again. If a great bodhisattva has accomplished such conduct and characteristics, you should know that this is a non-retrogressing great bodhisattva.”

Furthermore, Subhuti! All irreversible great bodhisattvas, whether entering or leaving, coming or going, are free from confusion in mind and always abide in right mindfulness and clear awareness. Whether advancing or halting in their deportment, walking, standing, lying down, or sitting, even when setting down or lifting a foot, they remain thus. Wherever they go, they carefully observe that place; moment after moment they proceed unhurriedly, looking straight ahead as they walk, and their actions and speech are never coarse. If a great bodhisattva has accomplished such modes of conduct and such characteristics, know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! The requisites used by irreversible great bodhisattvas, such as bedding and garments, are always fragrant and clean, without foul odors, lice, fleas, and the like. Their minds delight in cleanliness and beauty, and their bodies are free from illness. If a great bodhisattva has accomplished such modes of conduct and such characteristics, know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! All irreversible great bodhisattvas are pure in body and mind. They are not like ordinary people, whose bodies are constantly gnawed by eighty thousand kinds of worms. Why is this? Because the roots of virtue of these great bodhisattvas increase and transcend the worldly bodies they have assumed. Being pure both within and without, their bodies contain no kinds of gnawing worms. As their roots of virtue gradually increase, their bodies and minds become ever purer. Therefore, the bodies and minds of these great bodhisattvas are as firm as vajra and cannot be harmed by adverse conditions. If a great bodhisattva has accomplished such modes of conduct and such characteristics, know that this is an irreversible great bodhisattva.

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! How do irreversible great bodhisattvas keep their body, speech, and mind constantly pure?”

The Buddha said:

“Subhuti! The roots of virtue of these great bodhisattvas gradually grow in this way. Because they are governed by the power of these roots of virtue, until the very end of the future their bodily, verbal, and mental karma never arise in defiled ways. Therefore, their body, speech, and mind are constantly pure.

“Furthermore, Subhuti! Because these great bodhisattvas constantly manifest the three excellent bodily practices, the four excellent verbal practices, and the three excellent mental practices, their body, speech, and mind are pure at all times. By virtue of this purity, they transcend the stages of the sravakas, pratyekabuddhas, and others, and abide firmly and immovably in the bodhisattva stage. Therefore, their body, speech, and mind are constantly pure. If a great bodhisattva has accomplished such modes of conduct and such characteristics, know that this is an irreversible great bodhisattva.

“Furthermore, Subhuti! All irreversible great bodhisattvas do not value material offerings, care about fame or honor, or become attached to food and drink, garments, bedding, dwellings, or possessions. Although they undertake the twelve dhutanga practices, they do not become conceited because of them. If a great bodhisattva has accomplished such modes of conduct and such characteristics, know that this is an irreversible great bodhisattva.

“Furthermore, Subhuti! All irreversible great bodhisattvas constantly cultivate generosity through prajnaparamita. They never give rise to miserliness, greed, breaches of precepts, anger, indolence, distraction, delusion, or any other afflictive bonds associated with the mind. If a great bodhisattva has accomplished such modes of conduct and such characteristics, know that this is an irreversible great bodhisattva.

“Furthermore, Subhuti! The profound and steadfast wisdom of all irreversible great bodhisattvas arises from hearing the true Dharma, reverently accepting it with faith, and concentrating their minds on thoroughly contemplating its meaning. Whatever Dharma they have received, whether worldly or supramundane, they can skillfully integrate into the profound principle of prajnaparamita.

All the worldly activities they undertake are likewise based upon prajnaparamita and brought into conformity with the Dharma-nature. They see no activity that exists outside this Dharma-nature. Even if some dharma appears not to accord with the Dharma-nature, they can still skillfully integrate it into the profound principle of prajnaparamita.

Thus, they see no dharma that exists outside this Dharma-nature. If a great bodhisattva has accomplished such modes of conduct and such characteristics, know that this is an irreversible great bodhisattva.

“Furthermore, Subhuti! Suppose an evil Mara appeared before an irreversible great bodhisattva and conjured the eight great hells, within each of which he conjured countless hundreds of thousands of bodhisattvas, all being burned by raging flames and enduring cruel and bitter torments. Having created these apparitions, he would say to the irreversible bodhisattvas:

“‘All these great bodhisattvas received predictions that they would not regress from unsurpassed, complete enlightenment, yet they have fallen into these great hells and are undergoing such extreme sufferings. Bodhisattvas, you too have received predictions that you will not regress from unsurpassed, complete enlightenment, and you too will fall into these great hells and undergo such extreme sufferings. Thus, the Buddha predicted that you would suffer in the great hells; he did not predict that you would not regress from unsurpassed, complete enlightenment. Therefore, you should quickly abandon the mind of great enlightenment. You may then be able to escape these hells and be reborn among gods or humans, where you will enjoy happiness and peace.’

“On hearing and seeing this, an irreversible great bodhisattva’s mind does not waver, nor does the bodhisattva become frightened or doubtful, but merely thinks: ‘It is certainly impossible for great bodhisattvas who have received predictions of irreversibility to fall into hell, the animal realm, the realm of hungry ghosts, or the realm of asuras. Why is this? Because irreversible bodhisattvas certainly possess no unwholesome karma, nor can wholesome karma result in such painful consequences.

The Buddhas certainly never speak falsely. Whatever the Tathagata says is spoken for the peace and happiness of all sentient beings and out of great loving-kindness and compassion. Everything seen and heard today has been fabricated by the evil Mara; all that he says is unreal.’ If a great bodhisattva has accomplished such modes of conduct and such characteristics, know that this is an irreversible great bodhisattva.

“Furthermore, Subhuti! Suppose an evil Mara disguised himself as a sramana and approached any irreversible great bodhisattva, saying:

“‘Previously, you heard the teaching that, if you cultivate generosity through prajnaparamita, you will quickly perfect them and ultimately realize the unsurpassed, complete enlightenment you seek. All such teachings you heard are false doctrines. You should quickly abandon them and not regard them as true.

Moreover, you previously heard that all Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples—from the time they first aroused the aspiration until the period in which the true Dharma abides—constantly rejoice in all the merits and roots of virtue that have been attained, gather them all together, and impartially dedicate them to all sentient beings, employing non-attainment as a skillful means, and jointly transfer them toward unsurpassed, complete enlightenment.

These teachings you heard are also false doctrines. Quickly cast them aside and do not regard them as true. If you abandon the false teachings you have heard, I shall teach you the true and pure Buddha-Dharma, enabling you, through its cultivation and study, quickly to realize unsurpassed, complete enlightenment.

What you heard previously was not the Buddha’s authentic teaching, but merely verses erroneously composed. What I teach is the Buddha’s authentic word.’

“Subhuti, you should know! If a great bodhisattva hears these words and the bodhisattva’s mind wavers, becomes doubtful, or grows afraid, you should know that this bodhisattva has not yet received a prediction of irreversibility, has not yet become assured of unsurpassed, complete enlightenment, and cannot yet be called an irreversible great bodhisattva.”

Subhuti, you should know! When great bodhisattvas hear these words, if their minds remain unmoved and they neither doubt nor fear, but abide solely in the Dharma-nature, which is unconditioned, signless, and unarisen, then whatever they may do, these great bodhisattvas do not rely upon the words of others. They do not cultivate generosity through prajnaparamita according to the instruction of others, nor do they attain unsurpassed, complete and perfect enlightenment according to the instruction of others. You should know that these great bodhisattvas have attained the stage of non-retrogression with respect to unsurpassed, complete and perfect enlightenment.

Just as arhats who have exhausted the outflows do not rely upon the words of others in whatever they do, but directly realize the Dharma-nature without error or doubt, and cannot be shaken by any evil mara, so all shravakas, pratyekabuddhas, non-Buddhist practitioners, and evil maras are unable to destroy or break the resolve of these non-retrogressing great bodhisattvas, nor can they cause them to retreat from enlightenment.

These great bodhisattvas have certainly reached the stage of non-retrogression; therefore, in all undertakings they reflect and examine for themselves. They do not immediately act merely by relying upon others. They cannot even readily accept and practice the teachings of the Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, much less act by relying upon the words of shravakas, pratyekabuddhas, non-Buddhist practitioners, or evil maras.

It is utterly impossible for these great bodhisattvas to do anything without examining it for themselves and merely relying upon the words of others. Why? Because these great bodhisattvas do not perceive any dharma upon which they could rely and act. Why? Because these great bodhisattvas do not perceive form upon which they could rely and act; nor do they perceive feeling, perception, formations, or consciousness upon which they could rely and act.

Nor do they perceive the suchness of form upon which they could rely and act; nor do they perceive the suchness of feeling, perception, formations, or consciousness upon which they could rely and act.

In full detail, they do not perceive any practice of great bodhisattvas upon which they could rely and act; nor do they perceive the unsurpassed, complete and perfect enlightenment of the Buddhas upon which they could rely and act.

They do not perceive the suchness of any practice of great bodhisattvas upon which they could rely and act; nor do they perceive the suchness of the unsurpassed, complete and perfect enlightenment of the Buddhas upon which they could rely and act. If great bodhisattvas perfect conduct bearing such characteristics, you should know that they are non-retrogressing great bodhisattvas.

Furthermore, Subhuti! Suppose an evil mara disguises himself as a bhikshu, approaches any non-retrogressing great bodhisattva, and says:

“Your practice is a dharma of birth and death, not the practice of a bodhisattva, and through it you cannot attain unsurpassed, complete and perfect enlightenment. You should now cultivate the path that brings suffering to an end, quickly exhaust all suffering, and enter nirvana.” Thereupon, the evil mara expounds to the bodhisattva a teaching resembling the path for transcending birth and death: the perception of a corpse, the perception of livid discoloration, the perception of putrefaction, the perception of bloating, the perception of being eaten by worms, or the perception of dark-red discoloration; loving-kindness, compassion, sympathetic joy, or equanimity; the first dhyana, through the fourth dhyana;

or the sphere of infinite space, through the sphere of neither perception nor non-perception.

The evil mara tells the bodhisattva:

“This is the true path, the true practice. Through this path and this practice, you will attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or pratyekabuddha enlightenment. Through this path and this practice, you will quickly bring all birth, aging, sickness, and death to an end. What need is there to endure birth and death for so long?

Even the suffering body of the present must be rejected with revulsion; how much more should you refrain from seeking a suffering body in the future? Reflect for yourself and abandon what you previously believed.”

Subhuti, you should know! After this great bodhisattva hears those words, if his mind remains unmoved and he neither doubts nor fears, but thinks only: “This bhikshu has benefited me greatly. He has expounded to me a teaching resembling the path, enabling me to understand that this path cannot lead to the fruit of stream-entry, up to and including pratyekabuddha enlightenment, much less to unsurpassed, complete and perfect enlightenment,” then this great bodhisattva rejoices exceedingly.

He further thinks: “This bhikshu has now greatly benefited me. Using skillful means, he has expounded a dharma that obstructs the path, enabling me to understand the dharma that obstructs the path and thereafter freely train within the Three Vehicles.”

Subhuti, you should know! When that evil mara sees the bodhisattva rejoicing deeply, he further says:

“Good man! Do you now wish to see the great bodhisattvas who have long spent their time cultivating fruitless practices? These great bodhisattvas, throughout as many great kalpas as there are grains of sand in the Ganges, used immeasurable, supremely excellent articles—food and drink, clothing, bedding, medicines, wealth, flowers, incense, and so forth—to make offerings to, honor, revere, and praise the Buddhas, the Blessed Ones.

“Moreover, in the presence of innumerable Buddhas, they cultivated generosity through prajnaparamita. They trained in abiding in internal emptiness through the emptiness of the absence of self-nature. They trained in abiding in suchness through the inconceivable realm. They trained in abiding in the noble truths of suffering, its origin, its cessation, and the path.

“They cultivated the four foundations of mindfulness through the Noble Eightfold Path. They cultivated the four dhyanas, the four immeasurables, and the four formless absorptions. They cultivated the gates of liberation of emptiness, signlessness, and wishlessness.

They cultivated the eight liberations through the ten totalities. They cultivated the stages of great bodhisattvas. They cultivated all dharani gates and samadhi gates.

They cultivated the five kinds of eyes and the six superknowledges. They cultivated the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha. They cultivated great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

They cultivated the dharma of unfailing mindfulness and the nature of perpetual equanimity. They cultivated the forward and reverse contemplation of the twelve links of dependent origination in order to bring sentient beings to maturity and adorn and purify Buddha-fields. They cultivated the extraordinary superknowledges of bodhisattvas.

In full detail, they cultivated the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

“These great bodhisattvas also drew near to and served as many Buddhas as there are grains of sand in the Ganges. In the presence of those Buddhas, they inquired about the path of great bodhisattvas, asking: How does a great bodhisattva abide in the Great Vehicle? How does a great bodhisattva cultivate the perfection of generosity through prajnaparamita? How does one abide in internal emptiness through the emptiness of the absence of self-nature? How does one abide in suchness through the inconceivable realm? How does one abide in the noble truths of suffering, its origin, its cessation, and the path?

“How does one cultivate the four foundations of mindfulness through the Noble Eightfold Path? How does one cultivate the four dhyanas, the four immeasurables, and the four formless absorptions? How does one cultivate the gates of liberation of emptiness, signlessness, and wishlessness?

How does one cultivate the eight liberations through the ten totalities? How does one cultivate the stages of great bodhisattvas? How does one cultivate all dharani gates and samadhi gates?

How does one cultivate the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha? How does one cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity? How does one cultivate the dharma of unfailing mindfulness and the nature of perpetual equanimity?

How does one cultivate the forward and reverse contemplation of the twelve links of dependent origination in order to bring sentient beings to maturity and adorn and purify Buddha-fields? How does one cultivate the extraordinary superknowledges of bodhisattvas? In full detail, how does one cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?

“In the presence of as many Buddhas, the Blessed Ones, as there are grains of sand in the Ganges, they asked all these questions, and those Buddhas successively expounded the Dharma to them. These assemblies of great bodhisattvas abided and trained according to the Buddhas’ teachings. Throughout immeasurable kalpas, they applied themselves with courageous vigor, yet were still unable to attain unsurpassed, complete and perfect enlightenment. How much less could the training you undertake today enable you to attain unsurpassed, complete and perfect enlightenment?”

Subhuti, you should know! Although the great bodhisattvas hear these things, their minds remain unchanged: they are neither alarmed nor frightened, neither doubtful nor confused, but become even more joyful and think: “This bhiksu now brings me great benefit. For my sake, he expediently expounds teachings that obstruct the path, enabling me to know that by these teachings obstructing the path one certainly cannot attain the fruit of stream-entry, much less the fruit of a pratyekabuddha’s enlightenment; how then could one attain unsurpassed, complete, perfect enlightenment?” When Mara knows that this bodhisattva’s mind is irreversible and free from doubt, he conjures the forms of innumerable bhiksus, who say to the bodhisattva:

“In the past, all these bhiksus diligently sought unsurpassed, complete, perfect enlightenment. For immeasurable kalpas they cultivated difficult and painful practices, yet they did not attain the unsurpassed, complete, perfect enlightenment they sought. Today they have all withdrawn and abide in the fruit of arhatship, their outflows exhausted and the further shore of suffering crossed. How, then, could you attain unsurpassed, complete, perfect enlightenment?”

Subhuti, you should know! Having heard this, the great bodhisattva immediately thinks: “Mara has certainly conjured these bhiksu forms in order to disturb my mind. By this means, he expounds semblances of teachings that create obstacles. There is absolutely no assembly of great bodhisattvas who, having cultivated prajnaparamita to perfection, fail to attain unsurpassed, complete, perfect enlightenment and instead retreat to the rank of a sravaka or the stage of a pratyekabuddha.”

The bodhisattva then further thinks: “If great bodhisattvas cultivate generosity through prajnaparamita to the ultimate stage yet fail to attain unsurpassed, complete, perfect enlightenment, that is certainly impossible. To elaborate further, if great bodhisattvas cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects to perfection yet fail to attain unsurpassed, complete, perfect enlightenment, that too is certainly impossible.” If great bodhisattvas accomplish such practices and bear such characteristics, know that they are irreversible great bodhisattvas.

Furthermore, Subhuti! All irreversible great bodhisattvas constantly practice prajnaparamita with this thought: “As the Buddhas have taught, if great bodhisattvas diligently cultivate and study, never departing from the sublime practices of the six paramitas, never departing from attention associated with the six paramitas, never departing from attention associated with the knowledge of omniscience, and constantly employing skillful means to encourage sentient beings diligently to cultivate and study generosity, pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, then these great bodhisattvas certainly will not retreat from the paramita of generosity through prajnaparamita.

They certainly will not retreat from inner emptiness through the emptiness of the absence of intrinsic nature. They certainly will not retreat from suchness through the inconceivable realm. They certainly will not retreat from the Four Noble Truths.

They certainly will not retreat from the four foundations of mindfulness through the Noble Eightfold Path. They certainly will not retreat from the four meditative concentrations, the four immeasurables, and the four formless absorptions. They certainly will not retreat from the three gates of liberation.

They certainly will not retreat from the eight liberations through the ten totalities. They certainly will not retreat from the bodhisattva stages. They certainly will not retreat from the dharani gateways or the samadhi gateways.

They certainly will not retreat from the five kinds of eyes or the six superknowledges. They certainly will not retreat from the ten powers of the Tathagata through the eighteen unique qualities of a Buddha. They certainly will not retreat from great loving-kindness, great compassion, great sympathetic joy, or great equanimity.

They certainly will not retreat from the quality of never forgetting or the nature of constant equanimity. They certainly will not retreat from the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects, and thus will certainly attain unsurpassed, complete, perfect enlightenment.” If great bodhisattvas accomplish such practices and bear such characteristics, know that they are irreversible great bodhisattvas.

Furthermore, Subhuti! All irreversible great bodhisattvas constantly practice prajnaparamita with this thought: “If great bodhisattvas recognize the deeds of Mara and do not follow them, recognize evil friends and do not follow them, and recognize objective realms without being swayed by them, then these great bodhisattvas certainly will not retreat from the paramita of generosity through prajnaparamita. They certainly will not retreat from inner emptiness through the emptiness of the absence of intrinsic nature.

They certainly will not retreat from suchness through the inconceivable realm. They certainly will not retreat from the principles of the Four Noble Truths. They certainly will not retreat from the four foundations of mindfulness through the Noble Eightfold Path.

They certainly will not retreat from the four meditative concentrations, the four immeasurables, or the four formless absorptions. They certainly will not retreat from the gateways of liberation of emptiness, signlessness, and wishlessness. They certainly will not retreat from the eight liberations through the ten totalities.

They certainly will not retreat from the bodhisattva stages. They certainly will not retreat from the dharani gateways or the samadhi gateways. They certainly will not retreat from the five kinds of eyes or the six superknowledges.

They certainly will not retreat from the ten powers of the Tathagata through the eighteen unique qualities of a Buddha. They certainly will not retreat from great loving-kindness, great compassion, great sympathetic joy, or great equanimity. They certainly will not retreat from the quality of never forgetting or the nature of constant equanimity.

They certainly will not retreat from the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects, and will certainly attain unsurpassed, complete, perfect enlightenment.” If great bodhisattvas accomplish such practices and bear such characteristics, know that they are irreversible great bodhisattvas.

Furthermore, Subhuti! When all irreversible great bodhisattvas hear the Tathagatas, Worthy Ones, Perfectly Enlightened Ones expound this essential Dharma teaching, they rejoice deeply, receive it with reverence, faith, and understanding, retain it, and correctly comprehend its meaning and principles. Their minds are as firm as vajra: they cannot be shaken or subdued. They constantly cultivate and study generosity, pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, and also encourage others to cultivate and study them, without ever becoming weary or fatigued. If great bodhisattvas accomplish such practices and bear such characteristics, know that they are irreversible great bodhisattvas.

Then Subhuti again addressed the Buddha:

“Blessed One! From which dharmas do these irreversible great bodhisattvas not retreat, such that they are called irreversible?”

The Buddha said:

— Subhuti! Because this great bodhisattva has relinquished the conception of the form skandha through the conception of the consciousness skandha, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the eye ayatana through the conception of the mind ayatana, this one is called irreversible.

Because this great bodhisattva has relinquished the conception of the form ayatana through the conception of the Dharma ayatana, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the eye dhatu through the conception of the mind dhatu, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the form dhatu through the conception of the Dharma dhatu, this one is called irreversible.

Because this great bodhisattva has relinquished the conception of the eye-consciousness dhatu through the conception of the mind-consciousness dhatu, this one is called irreversible. Because this great bodhisattva has relinquished the conception of eye-contact through the conception of mind-contact, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the feelings arising with eye-contact as condition, through the conception of the feelings arising with mind-contact as condition, this one is called irreversible.

Because this great bodhisattva has relinquished the conception of the earth dhatu through the conception of the consciousness dhatu, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the causal condition through the conception of the predominant condition, this one is called irreversible. Because this great bodhisattva has relinquished the conception of ignorance through the conception of aging and death, this one is called irreversible.

Because this great bodhisattva has relinquished the conceptions of greed, hatred, and delusion, as well as the conception of wrong views, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the perfection of generosity through the conception of the perfection of prajna, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the emptiness of internal phenomena through the conception of the emptiness of the absence of intrinsic nature in phenomena, this one is called irreversible.

Because this great bodhisattva has relinquished the conception of suchness through the conception of the inconceivable realm, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the Four Noble Truths, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the four foundations of mindfulness through the conception of the Noble Eightfold Path, this one is called irreversible.

Because this great bodhisattva has relinquished the conception of the four dhyanas, the four immeasurables, and the four formless attainments, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the gateways to liberation of emptiness, signlessness, and wishlessness, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the eight liberations through the conception of the ten totalities, this one is called irreversible.

Because this great bodhisattva has relinquished the conception of the Stage of Pure Contemplation through the conception of the Tathagata Stage, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the Stage of Great Joy through the conception of the Stage of the Dharma Cloud, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the dharani gateways and the conception of the samadhi gateways, this one is called irreversible.

Because this great bodhisattva has relinquished the conception of the five kinds of eyes and the six superknowledges, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the Tathagata’s ten powers through the conception of the eighteen distinctive qualities of a Buddha, this one is called irreversible. Because this great bodhisattva has relinquished the conception of great loving-kindness, great compassion, great sympathetic joy, and great equanimity, this one is called irreversible.

Because this great bodhisattva has relinquished the conception of the thirty-two marks and the eighty excellent characteristics, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the quality of never forgetting and the nature of constant equanimity, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the fruit of stream-entry through the conception of a pratyekabuddha’s awakening, this one is called irreversible.

Because this great bodhisattva has relinquished the conception of the practices of great bodhisattvas and the conception of the Buddhas’ fruit of unsurpassed, complete, perfect awakening, this one is called irreversible. Because this great bodhisattva has relinquished the conception of the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, this one is called irreversible.

Because this great bodhisattva has relinquished the conception of ordinary beings, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas, this one is called irreversible.

Why is this so? Because this irreversible great bodhisattva contemplates all phenomena by means of the emptiness of their individual characteristics and has entered the bodhisattva’s true nature of freedom from arising, this bodhisattva does not perceive even the slightest phenomenon that can be apprehended. Because nothing can be apprehended, there is no fabrication.

Because there is no fabrication, this is called ultimately non-arising. Because it is ultimately non-arising, this is called the patience regarding the non-arising of phenomena. By attaining this patience regarding the non-arising of phenomena, this one is called an irreversible great bodhisattva.

If a great bodhisattva accomplishes deeds and displays such characteristics, one should know that this is an irreversible great bodhisattva.

Fascicle 514

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