大般若波羅蜜多經

02

Furthermore, Subhuti! Suppose an evil Mara were to approach any irreversible great bodhisattva, intending to make that bodhisattva weary of the attainment of unsurpassed, complete enlightenment, and were to say:

“All-knowledge is equal to space, having non-nature as its nature, and its own characteristic is originally empty. All dharmas are likewise equal to space, having non-nature as their nature. Within this emptiness of their own characteristics, there is no dharma that can be called the one who realizes, nor is there any dharma that can be called what is realized; the place of realization, the time of realization, and that by which realization occurs are also unobtainable.

Since all dharmas are equal to space, having non-nature as their nature, and their own characteristics are originally empty, why should you undergo hardships in vain to seek the attainment of unsurpassed, complete enlightenment? What you previously heard—that assemblies of bodhisattvas should seek unsurpassed, complete enlightenment—was entirely the teaching of Mara, not the true instruction of the Buddha. You should abandon the aspiration to seek unsurpassed, complete enlightenment and should not bring prolonged hardship upon yourselves for the sake of benefiting all sentient beings.

Although you practice many kinds of difficult austerities in pursuit of enlightenment, ultimately it cannot be attained.”

When this great bodhisattva hears such discouraging words, the bodhisattva always examines them carefully: “This evil Mara seeks to defeat my great aspiration for enlightenment; I must not believe or accept his words. Although all dharmas are equal to space, having non-nature as their nature, and their own characteristics are originally empty, sentient beings, throughout the long night of birth and death, neither know nor see this.

Careless and deluded, they create various kinds of karma and incur the sufferings of birth and death. I must don the armor of merit, whose nature and characteristics are like space, and quickly attain unsurpassed, complete enlightenment. In accordance with the Dharma as taught, I shall enable sentient beings to be liberated from the sufferings of birth and death and attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the enlightenment of a pratyekabuddha, or unsurpassed, complete enlightenment, thus benefiting and bringing happiness to all sentient beings throughout the entire future.”

Because this great bodhisattva has heard this Dharma ever since first giving rise to the aspiration, the bodhisattva’s mind remains steadfast, unwavering, and irreversible. Relying upon this steadfast, unwavering, and irreversible mind, the bodhisattva constantly and correctly practices the six paramitas. Having entered the bodhisattva’s stage of certainty of rightness, the bodhisattva continues correctly practicing the six paramitas, gradually brings them to perfection, and completely removes all bonds.

Thereby, the bodhisattva enters the stage of irreversibility. Thus, although evil Maras devise many kinds of means to cause defeat, they cannot make the bodhisattva turn back from the great aspiration for enlightenment that has been aroused. If a great bodhisattva accomplishes deeds and displays characteristics such as these, know that this is an irreversible great bodhisattva.

The Venerable Subhuti then addressed the Buddha:

“Blessed One! Is this great bodhisattva called irreversible because of not turning back, or is the bodhisattva called irreversible because of turning back?”

The Buddha said:

“Subhuti! This great bodhisattva is called irreversible because of not turning back. The bodhisattva is also called irreversible because of turning back.”

Subhuti again addressed the Buddha:

“Blessed One! Why is this great bodhisattva called irreversible because of not turning back? Why is the bodhisattva also called irreversible because of turning back?”

The Buddha said:

“Subhuti! This great bodhisattva has transcended the stages of the sravakas and pratyekabuddhas and does not turn back into either of those two stages. Therefore, it is said that the bodhisattva is called irreversible because of not turning back.

“This great bodhisattva has left far behind the stages of the sravakas and pratyekabuddhas and has resolutely turned away from and abandoned those two stages. Therefore, it is said that the bodhisattva is called irreversible because of turning back.

“Thus, this bodhisattva is so called in both senses, unlike those in other stages who are described only as turning back. If a great bodhisattva accomplishes deeds and displays characteristics such as these, that bodhisattva will certainly attain unsurpassed, complete enlightenment. Evil Maras cannot cause the bodhisattva’s defeat.

“Furthermore, Subhuti! Whenever irreversible great bodhisattvas wish to enter the first dhyana through the fourth dhyana, they can enter them at will.

“Whenever they wish to enter the immeasurable meditation of loving-kindness through the immeasurable meditation of equanimity, they can enter them at will.

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

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

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

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

“Whenever they wish to enter the attainment of the first dhyana through the attainment of the cessation of perception and feeling, they can enter them at will.

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

“Whenever they wish to enter the gateways of liberation of emptiness, signlessness, and wishlessness, they can enter them at will.

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

“Subhuti, you should know that although this great bodhisattva enters the four dhyanas and even arouses the five superknowledges, the bodhisattva does not undergo their resultant retribution. For this reason, the bodhisattva is not reborn through the power of the dhyanas, immeasurable meditations, meditative attainments, the attainment of cessation, or other qualities. Nor does the bodhisattva attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the enlightenment of a pratyekabuddha.

Because the bodhisattva wishes to benefit and bring happiness to sentient beings, wherever it is appropriate to assume a body, the bodhisattva’s wish to do so is immediately fulfilled; and after completing the work that should be done, the bodhisattva departs. If a great bodhisattva accomplishes deeds and displays characteristics such as these, know that this is an irreversible great bodhisattva.

“Furthermore, Subhuti! All irreversible great bodhisattvas cultivate the mental orientation toward unsurpassed, complete enlightenment and never depart from the great aspiration for enlightenment.

“They do not cherish the form skandha through the consciousness skandha.

“They do not cherish the eye ayatana through the mind ayatana.

“They do not cherish the form ayatana through the dharma ayatana.

“They do not cherish the eye dhatu through the mind dhatu.

“They do not cherish the form dhatu through the dharma dhatu.

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

“They do not cherish eye-contact through mind-contact.

“They do not cherish feelings arising with eye-contact as condition, through feelings arising with mind-contact as condition.

“They do not cherish the earth dhatu through the consciousness dhatu.

“They do not cherish the causal condition through the dominant condition.

“They do not cherish the nature of all conditions or dependent origination.

“They do not cherish characteristics.

“They do not cherish beauty.

“They do not cherish supports.

“They do not cherish dharmas that possess form or lack form.

“They do not cherish dharmas that are visible or invisible.

“They do not cherish dharmas that offer resistance or do not offer resistance.

“They do not cherish dharmas that are contaminated or uncontaminated.

“They do not cherish dharmas that are conditioned or unconditioned.

“They do not cherish mundane or supramundane dharmas.

“They do not cherish a self.

“They do not cherish a sentient being, and so forth, through a knower or a seer.

“They do not cherish assemblies of followers.

“They do not cherish relatives and attendants.

“They do not cherish status.

“They do not cherish wealth.

“They do not cherish the paramita of generosity through the prajnaparamita.

“They do not cherish inner emptiness through the emptiness of the non-nature of intrinsic nature.

“They do not cherish suchness through the inconceivable realm.

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

“They do not cherish the ten wholesome courses of karma.

“They do not cherish the four dhyanas, the four immeasurable meditations, or the four formless attainments.

“They do not cherish the five superknowledges.

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

“They do not cherish the gateways of liberation of emptiness, signlessness, and wishlessness.

“They do not cherish the eight liberations through the ten spheres of totality.

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

“They do not cherish the Stage of Great Joy through the Stage of the Dharma Cloud.

“They do not cherish the dharani gateways or the samadhi gateways.”

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

They do not esteem the ten powers of the Tathagata, up to and including the eighteen distinctive qualities of a Buddha.

They do not esteem great loving-kindness, great compassion, great sympathetic joy, or great equanimity.

They do not esteem the Dharma of unfailing mindfulness or the nature of perpetual equanimity.

They do not esteem the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects.

They do not esteem the fruit of stream-entry, up to and including the enlightenment of a pratyekabuddha.

They do not esteem any of the practices of great bodhisattvas.

They do not esteem the unsurpassed, complete enlightenment of the Buddhas.

They do not esteem the pure adornment of Buddha-fields.

They do not esteem the maturation of sentient beings.

They do not esteem seeing many Buddhas.

They do not esteem the cultivation of roots of virtue.

Why is this? Because this great bodhisattva clearly understands that all phenomena are equal to space, that their nature is the absence of intrinsic nature, and that their individual characteristics are all empty.

They see no phenomenon that can be esteemed. That which is born, that which causes birth, the time of birth, the place of birth, and that through which birth occurs are all ungraspable. Why is this? Because all these phenomena are equal to space, their nature and characteristics are both empty, and they have the meaning of non-arising.

This great bodhisattva has accomplished the mental orientation toward unsurpassed, complete enlightenment and never departs from the mind of great enlightenment. In the four bodily postures, when coming or going, traveling to and fro, setting down or lifting a foot, their mind is never distracted. Whether walking, standing, sitting, lying down, advancing, stopping, or performing any task, they always abide in right mindfulness. If a great bodhisattva has accomplished such conduct and characteristics, know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! To benefit and bring happiness to sentient beings, all irreversible great bodhisattvas manifest as householders in the secular world. Through skillful means, although they enjoy the five kinds of sensual pleasure, they are not attached to them and desire only to rescue sentient beings swiftly. That is, they give food to those who need food, drink to those who need drink, clothing to those who need clothing, and vehicles to those who need vehicles. They quickly provide all necessities, enabling sentient beings to have their wishes fulfilled.

This great bodhisattva personally practices generosity through prajnaparamita; encourages others to practice generosity through prajnaparamita; always praises, in accordance with the Dharma, the practice of generosity through prajnaparamita; and joyfully commends those who cultivate generosity through prajnaparamita.

Although this great bodhisattva still lives as a householder, through the power of superknowledge or great vows they gather every kind of wealth sufficient to fill Jambudvipa, up to and including the entire three-thousandfold great-thousand world-system, using it to make offerings to the precious Buddha, Dharma, and Sangha and to give alms to poor and needy sentient beings. Although this great bodhisattva lives as a householder, they always cultivate pure conduct and never indulge in alluring objects of sensual desire.

Although they manage abundant wealth, jewels, and precious gems, they are not attached to them. Moreover, while enjoying sensual pleasures, wealth, and precious treasures, they never oppress sentient beings or cause them sorrow and suffering. If a great bodhisattva has accomplished such conduct and characteristics, know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! All irreversible great bodhisattvas are constantly and secretly guarded on both sides by vajra-bearing royal spirits and yakshas. These spirits constantly think: “Before long, this great bodhisattva will realize unsurpassed, complete enlightenment.

We vow to follow and secretly assist this bodhisattva until that enlightenment is attained.” The lineages of vajra-bearing yakshas who guard them never leave them for even a moment. Humans, nonhumans, and others cannot harm them. The devas, Maras, Brahmas, and other beings of the world also cannot use destructive means to undermine the mind set upon unsurpassed, complete enlightenment that they have generated.

For this reason, until these great bodhisattvas attain unsurpassed, complete enlightenment, their bodies and minds remain at ease, free from sorrow and distress.

The five worldly faculties of these great bodhisattvas—the faculties of the eye, ear, nose, tongue, and body—are never impaired. Their five supramundane faculties—the faculties of faith, diligence, mindfulness, concentration, and wisdom—are likewise never impaired. Their bodies are fully adorned with the excellent marks, while the qualities of their minds increase with every successive thought until they realize unsurpassed, complete enlightenment. If a great bodhisattva has accomplished such conduct and characteristics, know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! All irreversible great bodhisattvas always act as superior persons and never as inferior persons.

The Venerable Subhuti then addressed the Buddha:

– Blessed One! How does a great bodhisattva always act as a superior person and never as an inferior person?

The Buddha said:

– Subhuti! None of this great bodhisattva’s afflictions ever become manifest, while wholesome qualities increase in every instant until unsurpassed, complete enlightenment is realized. At no time is their mind distracted. Therefore, I say that this great bodhisattva always acts as a superior person and never as an inferior person. If a great bodhisattva has accomplished such conduct and characteristics, know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! All irreversible great bodhisattvas have accomplished the mental orientation toward unsurpassed, complete enlightenment, never depart from the mind of great enlightenment, and always keep their bodies and livelihoods pure. They do not practice spells, medicine, divination, or other forms of wrong livelihood. For the sake of fame or gain, they do not use the incantations of ghosts and spirits to possess boys or girls in order to inquire about auspicious and inauspicious matters. Nor do they utter incantations over boys or girls, old or young, animals, ghosts, and others to make extraordinary phenomena appear.

Nor do they practice physiognomy or foretell the length of men’s and women’s lives, their wealth, rank, or other good and evil circumstances.

Nor do they predict heat or cold, abundant or failed harvests, fortune or misfortune, favorable or unfavorable events, thereby troubling sentient beings.

Nor do they utter incantations while mixing medicines, practice heterodox methods to treat illnesses, or cultivate connections with influential people.

Nor do they undertake commissions for others, carry messages back and forth, or pretend to be relatives or friends in hopes of gain and fame.

They do not look with a defiled mind upon men and women as they laugh, play, and converse, much less engage in any further impropriety.

Nor do they make offerings to or venerate ghosts and spirits. Therefore, I say that they always act as superior persons and never as inferior persons.

Why is this? Because this great bodhisattva knows that the nature and characteristics of all phenomena are empty. Within that emptiness of nature and characteristics, they perceive no characteristic. Because they perceive no characteristic, they remain far removed from all forms of wrong livelihood, spells, medicine, and physiognomy. They seek only unsurpassed, complete enlightenment and always benefit and bring happiness to sentient beings. If a great bodhisattva has accomplished such conduct and characteristics, know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! Although all irreversible great bodhisattvas are skilled in worldly literature and crafts, they are not attached to them. Why is this? Because these great bodhisattvas thoroughly understand that all phenomena are ultimately empty. Within ultimate emptiness, all the literature and crafts found in the world are ungraspable. Moreover, worldly literature and crafts consist of impure, miscellaneous discourse and belong to the category of wrong livelihood. Therefore, although bodhisattvas know them, they do not practice them.

Subhuti, you should know that although this great bodhisattva thoroughly understands the various secular and non-Buddhist writings and treatises, he takes no delight in or attachment to them. Why? Because this great bodhisattva fully comprehends that the nature and characteristics of all dharmas are empty.

Within that empty nature and those empty characteristics, all writings and treatises are unobtainable. Furthermore, among the doctrines set forth in secular and non-Buddhist writings and treatises, many matters and principles are exaggerated or diminished. They cannot accord with the bodhisattva path, for they all belong to defiled and miscellaneous frivolous discourse.

Therefore, although bodhisattvas understand them, they take no delight in them. If a great bodhisattva possesses such characteristics of conduct, you should know that he is an irreversible great bodhisattva.

Furthermore, Subhuti, all irreversible great bodhisattvas possess many other characteristics of conduct as well, by which you should know that they are irreversible great bodhisattvas. I shall distinguish and explain them for you. Listen carefully and reflect upon them thoroughly.

Subhuti entreated:

– Yes, Blessed One, please teach us. Today we wholeheartedly wish to hear.

The Buddha said:

– Subhuti, there are irreversible great bodhisattvas who practice profound prajnaparamita. Although they thoroughly understand that all dharmas are without anything that can be possessed, and although they never depart from the mind of great bodhi, they take no delight in examining or discussing the skandhas, ayatanas, and dhatus. Why? Because these great bodhisattvas have thoroughly reflected upon and completely understood the truth that the nature and characteristics of the skandhas, ayatanas, and dhatus are empty.

Subhuti, you should know that these great bodhisattvas take no delight in examining or discussing matters concerning assemblies. Why? Because these great bodhisattvas have thoroughly reflected upon and completely understood the truth that the nature and characteristics of all assemblies are empty.

Subhuti, you should know that these great bodhisattvas take no delight in examining or discussing the affairs of kings. Why? Because these great bodhisattvas abide in the emptiness of intrinsic nature and therefore do not perceive even the slightest dharma as bearing the characteristics of superiority or inferiority, nobility or baseness.

Subhuti, you should know that these great bodhisattvas take no delight in examining or discussing the affairs of thieves. Why? Because these great bodhisattvas abide in the emptiness of individual characteristics and therefore do not perceive even the slightest dharma as bearing the characteristics of gain or loss, giving or taking.

Subhuti, you should know that these great bodhisattvas take no delight in examining or discussing military affairs. Why? Because these great bodhisattvas abide in the emptiness of intrinsic nature and therefore do not perceive dharmas as bearing the characteristics of being many or few, united or dispersed.

Subhuti, you should know that these great bodhisattvas take no delight in examining or discussing warfare. Why? Because these great bodhisattvas skillfully abide in the principle that the true suchness of all dharmas is empty and therefore do not perceive even the slightest dharma as bearing the characteristics of strength or weakness, affection or anger.

Subhuti, you should know that these great bodhisattvas take no delight in examining or discussing relations between men and women. Why? Because these great bodhisattvas abide in the emptiness of all dharmas and therefore do not perceive even the slightest dharma as bearing the characteristics of beauty or ugliness, affection or aversion.

Subhuti, you should know that these great bodhisattvas take no delight in examining or discussing villages and settlements. Why? Because these great bodhisattvas abide in the emptiness of all dharmas and therefore do not perceive even the slightest dharma as bearing the characteristics of increase or decrease, union or dispersal.

Subhuti, you should know that these great bodhisattvas take no delight in examining or discussing towns and cities. Why? Because these great bodhisattvas abide in the emptiness of all dharmas and therefore do not perceive even the slightest dharma as bearing the characteristics of being possessed or unpossessed, beautiful or ugly.

Subhuti, you should know that these great bodhisattvas take no delight in examining or discussing countries and realms. Why? Because these great bodhisattvas abide in ultimate reality and therefore do not perceive dharmas as bearing the characteristics of this or that being subject or not subject to another.

Subhuti, you should know that these great bodhisattvas take no delight in examining or discussing auspicious marks. Why? Because these great bodhisattvas abide in signlessness and therefore do not perceive dharmas as bearing differing characteristics of beauty or ugliness.

Subhuti, you should know that these great bodhisattvas take no delight in examining or discussing, “This is a self, this is a sentient being,” and so forth, through “this is a knower, this is a seer.” Why? Because these great bodhisattvas abide in ultimate emptiness and therefore perceive absolutely no characteristic of a self, up to and including a seer, nor any characteristic of existence, nonexistence, or difference.

Subhuti, you should know that these great bodhisattvas take no delight in examining or discussing such worldly matters; they delight only in examining and discussing prajnaparamita. Why? Because profound prajnaparamita is free from all characteristics and enables one to realize unsurpassed, complete, perfect enlightenment.

Subhuti, you should know that these great bodhisattvas never depart from the mental attention associated with the knowledge of all-knowing wisdom. When practicing the paramita of generosity, they abandon stinginess and greed.

When practicing the paramita of pure moral discipline, they abandon violations of the precepts.

When practicing the paramita of patient endurance, they abandon anger and contention.

When practicing the paramita of diligence, they abandon laziness.

When practicing the paramita of meditative concentration, they abandon distraction.

When practicing prajnaparamita, they abandon evil and erroneous wisdom.

Subhuti, you should know that although these great bodhisattvas abide in the emptiness of all dharmas, they delight in the true Dharma and do not delight in what is contrary to the Dharma. Although they abide in the emptiness in which nothing is obtainable, they constantly praise the merits of the Three Jewels.

Subhuti, you should know that although these great bodhisattvas cultivate the characteristic that the true suchness of all dharmas and the dharma realm are of a single flavor, they delight in praising the various merits of true suchness and the dharma realm.

Subhuti, you should know that although these great bodhisattvas understand that all dharmas are ultimately empty, they cherish good spiritual friends and take no delight in harmful friends. Good spiritual friends are the Tathagatas, Arhats, Perfectly Enlightened Ones and the assemblies of great bodhisattvas, shravakas, pratyekabuddhas, and so forth, who can perfectly establish and guide sentient beings, causing them to proceed toward unsurpassed, complete, perfect enlightenment. Therefore, they too are called good spiritual friends.

Subhuti, you should know that these great bodhisattvas delight in drawing near to all Tathagatas, Arhats, Perfectly Enlightened Ones in order to hear the true Dharma. If they hear that a Tathagata, Arhat, Perfectly Enlightened One is teaching the true Dharma in another world, they immediately use the power of their vows to be reborn in that world, where they make offerings, show reverence, honor, and praise him, and receive the true Dharma.

Subhuti, you should know that, by day or by night, these great bodhisattvas never depart from the mental attention of recollecting the Buddha, nor do they depart from the mental attention of hearing the Dharma. Through these roots of virtue, wherever there is a Buddha, a Blessed One, teaching the true Dharma in any land, they immediately rely upon the power of their vows to be reborn in that realm, or rely upon supernormal powers to go there and hear the Dharma. Because of these causes and conditions, wherever these great bodhisattvas are born, life after life and age after age, they are never separated from the Buddha and constantly hear the true Dharma without interruption.

Subhuti, you should know that these great bodhisattvas constantly bring benefit and happiness to sentient beings. Therefore, although they can enter the profound meditative concentrations of the formless realms, through skillful means they nevertheless arouse a mind directed toward the Desire Realm in order to guide sentient beings to cultivate the ten wholesome courses of karma. In accordance with the power of their vows, they are also born in lands within the Desire Realm where Buddhas are present. There they make offerings to, revere, honor, and praise the Buddhas, the Blessed Ones, in order to hear the true Dharma and cultivate the supreme practices. If a great bodhisattva possesses such characteristics of conduct, you should know that he is an irreversible great bodhisattva.

Furthermore, Subhuti! All irreversible great bodhisattvas constantly practice the perfection of generosity through the perfection of prajna. They constantly practice internal emptiness through the emptiness of the absence of intrinsic nature.

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

They constantly practice the four dhyanas, the four immeasurables, and the four formless absorptions. They constantly practice the gateways to liberation of emptiness, signlessness, and wishlessness. They constantly practice the eight liberations through the ten totalities.

They constantly practice the excellent stages of the bodhisattva. They constantly practice all dharani gateways and samadhi gateways. They constantly practice the five kinds of eyes and the six superknowledges.

They constantly practice the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha. They constantly practice great loving-kindness, great compassion, great sympathetic joy, and great equanimity. They constantly practice the Dharma of unfailing mindfulness and the nature of perpetual equanimity.

They constantly practice the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects. They constantly practice all the practices of great bodhisattvas. They constantly seek the unsurpassed, complete enlightenment of the Buddhas.

Subhuti, you should know! This great bodhisattva never entertains doubts concerning their own stage of mind and does not think: “I am irreversible,” or “I am not irreversible.” Why? Because this great bodhisattva does not perceive even the slightest dharma in unsurpassed, complete enlightenment of which it could be said that there is regression or that there is no regression.

Subhuti, you should know! This great bodhisattva has no doubts concerning the dharmas of their own stage. Why? Because this great bodhisattva has understood them conclusively and penetrated them completely.

Subhuti, you should know! Just as a stream-enterer abiding in the fruit of stream-entry has no doubts concerning the dharmas of that fruit, so too a once-returner, a non-returner, an arhat, a pratyekabuddha, and each of the Tathagatas, Worthy Ones, Completely Enlightened Ones, abiding in their respective fruits, have no doubts concerning the dharmas within those very fruits. This great bodhisattva is likewise: regarding the dharmas belonging to the stage of irreversibility in which they abide, they clearly know and clearly see, and are no longer deluded or doubtful.

Subhuti, you should know! Abiding in this stage, this great bodhisattva matures sentient beings, purifies and adorns Buddha-fields, and cultivates merit. Whenever the deeds of Mara arise, the bodhisattva immediately recognizes them, does not change under their influence, and can utterly eliminate all such deeds of Mara, enabling the merits of their practice to remain unobstructed.

Subhuti, you should know! Just as, for a person who has committed an act of immediate retribution, the mind associated with that act constantly follows them and does not leave them even until death—why? Because it can give rise to the commission of an act of immediate retribution and, strengthened by its increasing power, continues to develop until death and cannot be subdued; even if another wholesome state of mind should arise, it cannot obstruct it—so too is this great bodhisattva.

When abiding in their own stage, their mind is unwavering and free from discrimination; therefore, devas, humans, asuras, and others in the world cannot turn them away. Why? Because this great bodhisattva’s mind is steadfast and has transcended the devas, humans, Maras, Brahmas, asuras, and others in the world.

They have entered the bodhisattva’s certainty that transcends birth, abide on the stage of irreversibility, and have attained the excellent superknowledges of a bodhisattva. They mature sentient beings and purify and adorn Buddha-fields. Traveling from one Buddha-field to another, they make offerings to, revere, honor, and praise the Buddhas, the Blessed Ones, and the Buddha’s disciples, and they listen to the true Dharma.

In the presence of the Buddhas, they plant many roots of virtue and inquire into the meanings of the Dharma cultivated and studied by bodhisattvas.

Subhuti, you should know! When this great bodhisattva abides in their own stage, if the deeds of Mara arise, they immediately recognize them and certainly do not change under their influence. By skillful means, they gather all the deeds of Mara into the true limit and then skillfully eliminate them. They are neither deluded nor doubtful concerning the dharmas of their own stage. Why? Because this great bodhisattva knows that all dharmas enter the true limit and has penetrated the true limit as being neither one nor many. Within the true limit there is no discrimination; because they are no longer deluded or doubtful concerning the true limit, they have neither delusion nor doubt concerning the dharmas of their own stage, nor do they hesitate.

Subhuti, you should know! Even if this great bodhisattva takes rebirth, they do not regress from the true limit and certainly never give rise to an intention directed toward the stages of a sravaka or a pratyekabuddha. Why? Because this great bodhisattva knows that the intrinsic characteristics of all dharmas are empty. Within this emptiness, they perceive no dharma that arises or ceases, is defiled or purified.

Subhuti, you should know! Even when passing from one body to another, this great bodhisattva does not doubt whether they will or will not attain unsurpassed, complete enlightenment. Why? Because this great bodhisattva has penetrated the emptiness of the intrinsic characteristics of all dharmas, and this itself is unsurpassed, complete enlightenment.

Subhuti, you should know! Abiding in their own stage, this great bodhisattva does not depend upon external conditions. No one can destroy the dharmas of their own stage. Why? Because this great bodhisattva has perfected unwavering knowledge and irreversible knowledge, and no adverse condition can shake them. If a great bodhisattva possesses such conduct and characteristics, you should know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! Suppose an evil Mara were to assume the appearance of a Buddha, approach an irreversible great bodhisattva, and say: “You should now seek the fruit of arhatship, bring the outflows to an end, and realize nirvana. You have not yet received a prediction of great enlightenment, nor have you realized the patient acceptance of the non-arising of dharmas.

You do not yet possess the conduct and characteristics of an irreversible one. The Tathagata should not bestow upon you a prediction of unsurpassed great enlightenment. Only when you fully possess the conduct and characteristics of an irreversible one may you hope for the Buddha to predict your attainment of unsurpassed, complete enlightenment.” Having heard these words, the mind of this great bodhisattva is not shaken; they do not regress, become astonished, or feel afraid.

This great bodhisattva should know through personal realization: “I have already received a prediction of great enlightenment in the presence of past Tathagatas.” Why? Because a great bodhisattva who has perfected such excellent qualities will certainly receive a prediction of great enlightenment from the Buddhas. “Since I have perfected such excellent qualities, how could the Blessed Ones not have bestowed a prediction upon me?

Therefore, I have certainly received a prediction of great enlightenment from the Buddhas of the past.” If a great bodhisattva possesses such conduct and characteristics, you should know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! Suppose an evil Mara or an emissary of Mara were to assume the appearance of a Buddha, approach an irreversible great bodhisattva, predict for the bodhisattva the stage of a sravaka or a pratyekabuddha, and say: “Good man! What need have you of unsurpassed, complete enlightenment, wandering through birth and death and diligently enduring suffering?

Quickly realize nirvana without remainder, bring birth and death to an end, and attain complete peace and happiness.” Having heard these words, this great bodhisattva thinks: “This is certainly an evil Mara or an emissary of Mara who has assumed the appearance of a Buddha in order to disturb my mind. He predicts for me the stage of a sravaka or a pratyekabuddha so that I will regress from unsurpassed, complete enlightenment.

Why? Because no Buddha would ever instruct great bodhisattvas to turn toward the stage of a sravaka or a pratyekabuddha and abandon unsurpassed, complete enlightenment.” If a great bodhisattva possesses such conduct and characteristics, you should know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! Suppose that Mara the Evil One, or a messenger of Mara, were to assume the appearance of the Buddha, approach any irreversible great bodhisattva, and say: “The Mahayana scriptures that you have received and upheld were not spoken by the Buddha, nor were they spoken by the Buddha’s disciples. They were spoken by evil Maras or non-Buddhist practitioners in order to deceive you. You should no longer receive, uphold, read, or recite them.”

Having heard these words, this great bodhisattva thinks: This is certainly Mara the Evil One or a messenger of Mara seeking to make me become disheartened and abandon unsurpassed, complete enlightenment; therefore, he says that the profound Mahayana scriptures were not spoken by the Buddha, nor were they spoken by disciples of the Tathagata. Why? Because it is absolutely impossible to attain unsurpassed, complete enlightenment apart from these scriptures.

Subhuti, you should know! This great bodhisattva has certainly long been established on the stage of irreversibility and has already received from past Buddhas the prediction of great enlightenment. Why? Because this great bodhisattva fully possesses the conduct and characteristics of one who is irreversible. If bodhisattvas possess such conduct and characteristics, you should know that they have already received the prediction of great enlightenment. Because they are certainly established on the stage of irreversibility, they are able to recognize the deeds of Mara the Evil One. If a great bodhisattva possesses such conduct and characteristics, you should know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! When practicing profound prajnaparamita, all irreversible great bodhisattvas protect and uphold the true Dharma without begrudging even their own lives, much less their wealth, friends, and families. Such a great bodhisattva always thinks: I would rather relinquish my relatives, friends, wealth, and even my own life than ever abandon the true Dharma of the Buddhas.

Why? Because throughout successive lives, relatives, friends, wealth, and one’s own life are commonly possessed and very easily obtained. Yet one may encounter the true Dharma of the Buddhas only once in hundreds of thousands of myriads of kotis of kalpas.

Encountering the true Dharma brings everlasting and immense benefit; therefore, I must diligently protect and uphold it without begrudging my life, relatives, friends, or wealth.

Subhuti, you should know! When protecting and upholding the true Dharma, this great bodhisattva thinks: I do not now protect and uphold the true Dharma merely to protect the true Dharma of one Buddha, two Buddhas, three Buddhas, or even a hundred thousand Buddhas. Rather, I protect and uphold the entire true Dharma of all Buddhas throughout the ten directions and the three times, so that the true Dharma may suffer no decline.

The Venerable Subhuti then addressed the Buddha:

– Blessed One! What is the true Dharma of the Buddhas? Why does this great bodhisattva protect and uphold it without begrudging his life, relatives, friends, or wealth?

The Buddha said:

– Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones have taught the great bodhisattvas that all dharmas are empty. This is called the true Dharma of the Buddhas. Some foolish people disparage and slander it, saying that it is not Dharma, not Vinaya, and not the sacred teaching spoken by the Teacher of Gods and Humans; and that by cultivating and studying this Dharma, one cannot attain unsurpassed, complete enlightenment or realize the peace and bliss of tranquil nirvana.

This great bodhisattva protects and upholds this Dharma without begrudging his life, relatives, friends, or wealth. He also constantly thinks: The Tathagata has taught that all dharmas are empty, and this is the true refuge of sentient beings. By cultivating and studying this Dharma, bodhisattvas swiftly attain unsurpassed, complete enlightenment, rescue sentient beings from birth, aging, sickness, and death, and enable them to attain the ultimate, eternal bliss of nirvana.

Therefore, I now protect and uphold this Dharma without begrudging my life, wealth, relatives, or friends. I shall be numbered among the Buddhas of the future. The Buddha has already given me the prediction of great enlightenment.

Therefore, the true Dharma of the Buddhas is also my true Dharma. I must protect and uphold it without begrudging my life, wealth, relatives, or friends. When I become a Buddha in the future, I too shall teach sentient beings that all dharmas are empty.

Subhuti, you should know! Because this great bodhisattva perceives the meaning and benefit of protecting and upholding the true Dharma taught by the Tathagata, he does not begrudge his life, wealth, relatives, or friends, and remains untiring until he attains enlightenment. If a great bodhisattva possesses such conduct and characteristics, you should know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! When all irreversible great bodhisattvas hear the true Dharma taught by the Tathagatas, Arhats, Perfectly Enlightened Ones, they experience no confusion or doubt. Having heard it, they receive and uphold it without forgetting it, until they attain unsurpassed, complete enlightenment. Why? Because these great bodhisattvas have skillfully attained dharani.

The Venerable Subhuti then addressed the Buddha:

– Blessed One! What dharanis have these great bodhisattvas attained, so that when they hear the true Dharma taught by the Tathagatas, Arhats, Perfectly Enlightened Ones, they experience no confusion or doubt and, having heard it, receive and uphold it without forgetting it?

The Buddha said:

– Subhuti! These great bodhisattvas have attained the skillful means of the dharani of hearing and retention. Therefore, when they hear the true Dharma taught by the Tathagatas, Arhats, Perfectly Enlightened Ones, they experience no confusion or doubt. Having heard it, they receive and uphold it without forgetting it, until they attain unsurpassed, complete enlightenment; it is always as though they were presently hearing the Buddha teach.

Subhuti again addressed the Buddha:

– Blessed One! When these great bodhisattvas hear the true Dharma taught by the Tathagatas, Arhats, Perfectly Enlightened Ones, they experience no confusion or doubt and, having heard it, receive and uphold it without forgetting it. If they hear the true Dharma taught by bodhisattvas, pratyekabuddhas, shravakas, gods, nagas, yakshas, humans, nonhumans, and so forth, do they likewise experience no confusion or doubt concerning the true Dharma and, having heard it, receive and uphold it without forgetting it?

The Buddha said:

– Subhuti! These great bodhisattvas can fully comprehend, without confusion or doubt, the meanings conveyed by the sounds, speech, and written words of all sentient beings, and they will not forget them even to the very end of future time. Why? Because these great bodhisattvas have realized the skillful means of the dharani of hearing and retention, and retain in its entirety whatever has been spoken, so that it is never forgotten. If a great bodhisattva possesses such conduct and characteristics, you should know that this is an irreversible great bodhisattva.

XXI. CHAPTER ON THE CHARACTERISTICS OF EMPTINESS

01

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

– Blessed One! These irreversible great bodhisattvas possess vast, immeasurable, boundless, inconceivable, and rare merit.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say. Why? Because these great bodhisattvas have attained immeasurable and boundless supreme wisdom, unequaled by that of shravakas or pratyekabuddhas. Abiding in this wisdom, they give rise to four kinds of supreme unimpeded understanding. Because of these four kinds of supreme unimpeded understanding, the gods, humans, asuras, and others in the world are unable to challenge them and exhaust the wisdom and eloquence of these great bodhisattvas.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! One could spend as many kalpas as there are grains of sand in the Ganges proclaiming the conduct and characteristics of irreversible great bodhisattvas described by the Blessed One, or revealing the conduct and characteristics of irreversible great bodhisattvas who have attained unsurpassed, supreme merit. I beseech the Tathagata, Arhat, Perfectly Enlightened One to explain once more the profound meaning, so that the great bodhisattvas who abide therein may practice the perfection of generosity through the perfection of prajna and swiftly bring them to fulfillment.

May they practice inner emptiness through the emptiness of the absence of intrinsic nature and swiftly bring them to fulfillment.

They can practice true suchness through to the inconceivable realm and swiftly bring them to perfection.

They can practice the noble truths of suffering, its origin, its cessation, and the path, and swiftly bring them to perfection.

They can practice the four establishments of mindfulness through to the Noble Eightfold Path and swiftly bring them to perfection.

They can practice the four dhyanas, the four immeasurables, and the four formless absorptions and swiftly bring them to perfection.

They can cultivate the eight liberations through to the ten totalities and swiftly bring them to perfection.

They can practice the gateways to liberation of emptiness, signlessness, and wishlessness and swiftly bring them to perfection.

They can practice the stages of a great bodhisattva and swiftly bring them to perfection.

They can practice all dharani gateways and samadhi gateways and swiftly bring them to perfection.

They can practice the five kinds of eyes and the six superknowledges and swiftly bring them to perfection.

They can practice the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha and swiftly bring them to perfection.

They can practice great loving-kindness, great compassion, great sympathetic joy, and great equanimity and swiftly bring them to perfection.

They can practice the thirty-two marks and the eighty excellent characteristics and swiftly bring them to perfection.

They can practice the Dharma of never forgetting and the nature of constant equanimity and swiftly bring them to perfection.

They can practice the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects and swiftly bring them to perfection.

The Buddha said:

– Subhuti! Excellent! Excellent! Only now are you able, for the assemblies of great bodhisattvas, to question the Tathagata, the Worthy One, the Perfectly Enlightened One, about the profound meaning, enabling those bodhisattvas to abide therein, cultivate the virtues, and swiftly bring them to perfection.

Subhuti, you should know that this profound meaning is emptiness, signlessness, wishlessness, non-activity, non-arising, non-cessation, freedom from defilement, nirvana, true suchness, the dharma-dhatu, dharma-nature, and the ultimate reality. All these dharmas constitute the profound meaning.

Subhuti, you should know that all the sublime words spoken by the Tathagata concerning this profound meaning are intended to reveal the exceedingly profound meaning of nirvana.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Is only the meaning of nirvana exceedingly profound, or are other dharmas also called exceedingly profound?

The Buddha said:

– Subhuti! All other dharmas are also called exceedingly profound. Thus, the form skandha through to the consciousness skandha are also called exceedingly profound. The eye ayatana through to the mind ayatana are also called exceedingly profound. The form ayatana through to the dharma ayatana are also called exceedingly profound. The eye dhatu through to the mind dhatu are also called exceedingly profound. The form dhatu through to the dharma dhatu are also called exceedingly profound. The eye-consciousness dhatu through to the mind-consciousness dhatu are also called exceedingly profound. Eye-contact through to mind-contact are also called exceedingly profound. The feelings that arise with eye-contact as condition through to the feelings that arise with mind-contact as condition are also called exceedingly profound.

The earth dhatu through to the consciousness dhatu are also called exceedingly profound. The causal condition through to the dominant condition are also called exceedingly profound. Ignorance through to aging and death are also called exceedingly profound. The perfection of generosity through to the perfection of prajna are also called exceedingly profound. The emptiness of internal dharmas through to the emptiness of the absence of intrinsic nature are also called exceedingly profound. True suchness through to the inconceivable realm are also called exceedingly profound. The noble truths of suffering, its origin, its cessation, and the path are also called exceedingly profound.

The four establishments of mindfulness through to the Noble Eightfold Path are also called exceedingly profound. The four dhyanas, the four immeasurables, and the four formless absorptions are also called exceedingly profound. The eight liberations through to the ten totalities are also called exceedingly profound.

The gateways to liberation of emptiness, signlessness, and wishlessness are also called exceedingly profound. The Stage of Pure Contemplation through to the Stage of the Tathagata are also called exceedingly profound. The Stage of Utmost Joy through to the Stage of the Dharma Cloud are also called exceedingly profound.

The dharani gateways and samadhi gateways are also called exceedingly profound. The five kinds of eyes and the six superknowledges are also called exceedingly profound.

The ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha are also called exceedingly profound. Great loving-kindness, great compassion, great sympathetic joy, and great equanimity are also called exceedingly profound. The thirty-two excellent marks and the eighty excellent characteristics are also called exceedingly profound.

The Dharma of never forgetting and the nature of constant equanimity are also called exceedingly profound. The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are also called exceedingly profound. The fruit of stream-entry through to the enlightenment of a pratyekabuddha are also called exceedingly profound.

All the practices of great bodhisattvas and the unsurpassed perfect enlightenment of the Buddhas are also called exceedingly profound.

At that time, Subhuti again addressed the Buddha:

– Why is the form skandha also called exceedingly profound? Why are feeling, perception, formations, and consciousness also called exceedingly profound? To speak extensively, why are all the practices of great bodhisattvas also called exceedingly profound? Why is the unsurpassed perfect enlightenment of the Buddhas also called exceedingly profound?

The Buddha said:

– Subhuti! Because the true suchness of the form skandha is exceedingly profound, the form skandha is also called exceedingly profound. Because the true suchness of the skandhas of feeling, perception, formations, and consciousness is exceedingly profound, the skandhas of feeling, perception, formations, and consciousness are also called exceedingly profound. To speak extensively, because the true suchness of all the practices of great bodhisattvas is exceedingly profound, all the practices of great bodhisattvas are also called exceedingly profound. Because the true suchness of the unsurpassed perfect enlightenment of the Buddhas is exceedingly profound, the unsurpassed perfect enlightenment of the Buddhas is also called exceedingly profound.

The Venerable Subhuti again addressed the Buddha:

– Why is the true suchness of the form skandha exceedingly profound? Why is the true suchness of the skandhas of feeling, perception, formations, and consciousness exceedingly profound? To speak extensively, why is the true suchness of all the practices of great bodhisattvas exceedingly profound? Why is the true suchness of the unsurpassed perfect enlightenment of the Buddhas exceedingly profound?

The Buddha said:

– Subhuti! The true suchness of the form skandha is not the form skandha, yet it is not apart from the form skandha; therefore, it is exceedingly profound.

The true suchness of the skandhas of feeling, perception, formations, and consciousness is not the skandhas of feeling, perception, formations, and consciousness, yet it is not apart from the skandhas of feeling, perception, formations, and consciousness; therefore, it is exceedingly profound.

To speak extensively, the true suchness of all the practices of great bodhisattvas is not all the practices of great bodhisattvas, yet it is not apart from all the practices of great bodhisattvas; therefore, it is exceedingly profound.

The true suchness of the unsurpassed perfect enlightenment of the Buddhas is not the unsurpassed perfect enlightenment of the Buddhas, yet it is not apart from the unsurpassed perfect enlightenment of the Buddhas; therefore, it is exceedingly profound.

Subhuti again addressed the Buddha:

– Blessed One! How extraordinary! By means of wondrous skillful means for irreversible great bodhisattvas, you employ the form skandha as another illustration to reveal nirvana; you employ the skandhas of feeling, perception, formations, and consciousness as other illustrations to reveal nirvana. To speak extensively, you employ all the practices of great bodhisattvas as other illustrations to reveal nirvana; you employ the unsurpassed perfect enlightenment of the Buddhas as another illustration to reveal nirvana.

Blessed One! How extraordinary! By means of wondrous skillful means for irreversible great bodhisattvas, you employ all worldly dharmas, supramundane dharmas, shared dharmas, distinctive dharmas, contaminated dharmas, uncontaminated dharmas, contentious dharmas, non-contentious dharmas, blameworthy dharmas, blameless dharmas, conditioned dharmas, and unconditioned dharmas as other illustrations to reveal nirvana.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said.

– Blessed One! How extraordinary! With wondrous skillful means for irreversible great bodhisattvas, you employ the form skandha as another illustration to reveal nirvana; you employ the skandhas of feeling, perception, formations, and consciousness as other illustrations to reveal nirvana. To speak extensively, you employ all the practices of great bodhisattvas as other illustrations to reveal nirvana; you employ the unsurpassed perfect enlightenment of the Buddhas as another illustration to reveal nirvana.

“Blessed One! How extraordinary! By wondrous skillful means, for the sake of non-retrogressing bodhisattvas, you have drawn upon various examples from all worldly dharmas and supramundane dharmas, shared dharmas and unshared dharmas, contaminated dharmas and uncontaminated dharmas, contentious dharmas and non-contentious dharmas, culpable dharmas and blameless dharmas, conditioned dharmas and unconditioned dharmas, in order to reveal nirvana.”

“Subhuti! With regard to this profound meaning, bodhisattvas should rely upon the meaning that accords with profound prajnaparamita, reflect upon it most carefully, examine and contemplate it, and think thus: ‘I must now abide as profound prajnaparamita teaches. I must now train as profound prajnaparamita declares.’

“Subhuti, you should know that, with regard to such an exceedingly profound meaning, a bodhisattva is able to rely upon the meaning that accords with profound prajnaparamita, reflect upon it most carefully, examine and contemplate it, abide as profound prajnaparamita teaches, and train as profound prajnaparamita declares. Through diligent cultivation and training in this way, this bodhisattva, by relying upon profound prajnaparamita and giving rise to even a single thought, can acquire innumerable, immeasurable, and boundless roots of goodness, pass beyond the cycle of birth and death throughout immeasurable kalpas, and swiftly realize unsurpassed, perfect enlightenment.

How much more so if the bodhisattva constantly cultivates prajnaparamita without interruption and continually abides in mental attention corresponding to enlightenment!

“It is like a person infatuated with sensual pleasure who falls in love with a beautiful maiden and makes an appointment with her. Yet the maiden encounters an impediment and cannot come to the appointed place. That person’s lustful thoughts then blaze and spread unchecked.

“Subhuti! What do you think? Why do that person’s lustful thoughts spread unchecked?”

“Blessed One! Because of that woman, this person’s lustful thoughts blaze and spread unchecked, and he thinks: ‘Why has she not come here so that we may amuse ourselves and enjoy pleasure together?’”

“Subhuti! What do you think? How many lustful thoughts does that person give rise to throughout the entire day and night?”

“Blessed One! Throughout the entire day and night, this person gives rise to very many lustful thoughts.”

The Buddha said:

“Subhuti! If a bodhisattva, relying upon profound prajnaparamita, gives rise to a single thought and trains as profound prajnaparamita teaches, that bodhisattva has already passed beyond as many kalpas of transmigration through birth and death as the number of lustful thoughts arising in that person infatuated with sensual pleasure throughout the entire day and night.

“Subhuti, you should know that this bodhisattva, relying upon the profound meaning of profound prajnaparamita, reflects, cultivates, and trains, thereby attaining liberation and being able to prevent faults that obstruct unsurpassed, perfect enlightenment. Therefore, bodhisattvas who rely upon profound prajnaparamita and diligently cultivate and train will swiftly realize unsurpassed, perfect enlightenment.

“Subhuti, you should know that if a bodhisattva abides in accordance with what profound prajnaparamita teaches for one day and night, the merit thereby attained would, if it possessed visible form, be too vast to be contained even by as many three-thousand-great-thousand worlds of the Buddhas as there are grains of sand in the Ganges. Suppose there were other merits as numerous as the sands of the Ganges, filling three-thousand-great-thousand Buddha-worlds; compared with this merit, they would not equal even one hundredth part of it, nor one thousandth part of it, nor even the smallest fraction thereof.

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