大般若波羅蜜多經

02

Furthermore, Subhuti, if a great bodhisattva always thinks thus: “Sentient beings are constantly attached to things as being apprehensible. That is, they cling to the existence of a self, up to and including one who sees. They cling to the existence of the form skandha, up to and including the consciousness skandha.

They cling to the existence of the eye ayatana, up to and including the mind ayatana. They cling to the existence of the form ayatana, up to and including the dharma ayatana. They cling to the existence of the eye dhatu, up to and including the mind dhatu.

They cling to the existence of the form dhatu, up to and including the dharma dhatu. They cling to the existence of the eye-consciousness dhatu, up to and including the mind-consciousness dhatu. They cling to the existence of eye-contact, up to and including mind-contact.

They cling to the feelings produced with eye-contact as condition, up to and including the feelings produced with mind-contact as condition. They cling to the existence of the earth dhatu, up to and including the consciousness dhatu. They cling to the existence of causal conditions, up to and including the dominant condition.

They cling to the existence of ignorance, up to and including aging and death. They cling to the existence of the ten wholesome courses of karma. They cling to the existence of the four dhyanas, the four immeasurables, and the four formless concentrations.

They cling to the existence of the four means of embracing beings. They cling to the existence of other supreme wholesome dharmas. For the sake of these sentient beings, I should aspire to unsurpassed, complete enlightenment and cultivate the practices of a great bodhisattva.

Upon attaining unsurpassed, complete enlightenment, I shall instruct sentient beings to eliminate forever such views of apprehensible things.”

Subhuti, you should know that after establishing this resolve, that great bodhisattva practices profound prajnaparamita and preserves skillful means. Until the ten powers of a Tathagata, the eighteen distinctive qualities of a Buddha, and immeasurable, boundless other Buddha-dharmas have been perfected, the bodhisattva never enters the supreme meditative absorption of the Buddhas.

Subhuti, you should know that at that time, although the great bodhisattva trains in the three gates of liberation and enters and emerges from them freely, the bodhisattva is not yet able to realize the ultimate limit of reality, much less unsurpassed, complete enlightenment. Until the merits of the causal practices have been perfectly fulfilled, the ultimate limit of reality and the other qualities are not realized. Only upon attaining unsurpassed, complete enlightenment are they realized.

Subhuti, you should know that at that time, although the great bodhisattva has not yet perfected the cultivation of the other qualities, the cultivation of the three gates of liberation has already been perfected.

Furthermore, Subhuti, a great bodhisattva always reflects: “Sentient beings constantly engage in marks. That is, they cling to the mark of male and the mark of female; they cling to the marks of form, sound, fragrance, taste, touch, and dharmas; and they cling to the mark of a self and various other marks of dharmas. For the sake of these sentient beings, I should aspire to unsurpassed, complete enlightenment and cultivate the practices of a great bodhisattva. Upon attaining unsurpassed, complete enlightenment, I shall teach and transform sentient beings so that they eliminate forever all such attachment to marks.”

Subhuti, you should know that after establishing this resolve, that great bodhisattva practices profound prajnaparamita and preserves skillful means. Until the ten powers of a Tathagata, the eighteen distinctive qualities of a Buddha, and immeasurable, boundless other Buddha-dharmas have been perfected, the bodhisattva never enters the supreme meditative absorption of the Buddhas.

Subhuti, you should know that at this time, although that great bodhisattva trains in the three gates of liberation and enters and emerges from them freely, the bodhisattva does not yet realize the ultimate limit of reality, much less unsurpassed, complete enlightenment. Until the merits of the causal practices have been perfected, the ultimate limit of reality and the other qualities are not realized. Only upon attaining unsurpassed, complete enlightenment can they be realized.

Subhuti, you should know that although at that time the great bodhisattva has not yet perfected the cultivation of the other qualities, the cultivation of the three gates of liberation has already been perfected.

Furthermore, Subhuti, suppose a great bodhisattva has perfectly trained in the perfection of generosity, up to and including prajnaparamita; has perfectly abided in internal emptiness, up to and including the emptiness of the nonexistence of intrinsic nature; has perfectly abided in suchness, up to and including the inconceivable realm; has perfectly abided in the Noble Truths of suffering, its origin, its cessation, and the path; has perfectly trained in the four establishments of mindfulness, up to and including the Noble Eightfold Path; has perfectly trained in the gates of liberation of emptiness, signlessness, and wishlessness; has perfectly trained in the four dhyanas, the four immeasurables, and the four formless concentrations;

has perfectly trained in the eight liberations, up to and including the ten totalities; has perfectly trained in the bodhisattva stages; has perfectly trained in the dharani gateways and the samadhi gateways; has perfectly trained in the five kinds of eyes and the six superknowledges; has perfectly trained in the ten powers of a Tathagata, up to and including the eighteen distinctive qualities of a Buddha; has perfectly trained in great loving-kindness, great compassion, great sympathetic joy, and great equanimity; and has perfectly trained in the Dharma of never losing mindfulness, the nature of constant equanimity, and immeasurable, boundless other Buddha-dharmas.

Subhuti, you should know that this great bodhisattva has accomplished such supreme knowledge and vision. It is impossible for the bodhisattva to conceive of samsara as pleasurable, to say that it contains pleasure, or to cling to abiding within the three realms.

Subhuti, you should know that if a great bodhisattva has perfectly cultivated the dharmas conducive to enlightenment, all Tathagatas, Arhats, Perfectly Awakened Ones, and their disciples should test the bodhisattva by asking: “If a great bodhisattva wishes to realize unsurpassed, complete enlightenment, how should that bodhisattva cultivate the dharmas conducive to enlightenment without realizing the ultimate limit of reality that is emptiness, signlessness, wishlessness, non-arising, non-cessation, non-activity, the unconditioned, and the absence of intrinsic nature?

By not realizing it, the bodhisattva does not attain the fruit of stream-enterer, once-returner, non-returner, arhatship, or a pratyekabuddha’s enlightenment, yet still diligently cultivates without clinging to profound prajnaparamita.”

Subhuti, you should know that when asked in this way, if that great bodhisattva answers thus: “Great bodhisattvas who wish to realize unsurpassed, complete enlightenment need only contemplate emptiness, signlessness, wishlessness, non-arising, non-cessation, non-activity, the unconditioned, the ultimate limit of reality that is the absence of intrinsic nature, and all other dharmas conducive to enlightenment; they should not train in them,” then that great bodhisattva has not yet received from a Tathagata, Arhat, Perfectly Awakened One the prediction of non-retrogression from unsurpassed, complete enlightenment. Why? Because that great bodhisattva is not yet able to reveal and clearly explain the marks of the dharmas in which a non-retrogressing great bodhisattva abides and trains.

Subhuti, you should know that when asked in this way, if that great bodhisattva answers thus: “Great bodhisattvas who wish to realize unsurpassed, complete enlightenment should rightly contemplate emptiness, signlessness, wishlessness, non-arising, non-cessation, non-activity, the unconditioned, the ultimate limit of reality that is the absence of intrinsic nature, and all other dharmas conducive to enlightenment. They should also employ the skillful means previously explained, training skillfully in them without actualizing them,” then that great bodhisattva has already received from a Tathagata, Arhat, Perfectly Awakened One the prediction of non-retrogression from unsurpassed, complete enlightenment.

Why? Because that great bodhisattva has revealed and clearly explained the marks of the dharmas in which a non-retrogressing great bodhisattva abides and trains.

Subhuti, if a great bodhisattva has not yet revealed and clearly explained the marks of the dharmas in which a great bodhisattva at the stage of non-retrogression abides and trains, you should know that this great bodhisattva has not yet trained in the perfections of generosity, pure morality, patience, diligence, dhyana, and prajnaparamita, or in all the other dharmas conducive to enlightenment; has not yet entered the Śukla-bhumi; and is not equal to that great bodhisattva who abides at the stage of non-retrogression, reveals and distinctly explains it clearly, and abides in the marks of non-retrogression.

If a great bodhisattva reveals and distinctly explains clearly the marks of the dharmas in which non-retrogressing great bodhisattvas abide and train, you should know that this great bodhisattva has perfectly trained in the perfections of generosity, pure morality, patience, diligence, dhyana, and prajnaparamita, and in all the other dharmas conducive to enlightenment; has entered the Śukla-bhumi; and is like that great bodhisattva who abides at the stage of non-retrogression, reveals and distinctly explains it clearly, and abides in the marks of non-retrogression.

The Venerable Subhuti said to the Buddha:

– Blessed One! Is there any great bodhisattva who, though not yet having attained non-retrogression, can answer truthfully in this way?

The Buddha said:

– Subhuti! There are great bodhisattvas who, though not yet having attained non-retrogression, can nevertheless answer truthfully here. Subhuti, you should know that although such great bodhisattvas have not yet attained non-retrogression, they have become mature through cultivating generosity, pure morality, patient endurance, diligence, meditative concentration, prajnaparamita, and the other factors of enlightenment. Their discerning wisdom is keen, and whether or not they have heard these teachings, they can answer truthfully, just like great bodhisattvas who are non-retrogressive.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! There are many great bodhisattvas who seek to train for unsurpassed, complete enlightenment, but few can answer truthfully like the non-retrogressive great bodhisattvas who have perfected the stage of cultivation, or who, though they have not yet perfected that stage, nevertheless abide securely in it.

The Buddha said:

– Subhuti! So it is! So it is! Why? Because few great bodhisattvas receive the prediction of the supreme wisdom belonging to the stage of non-retrogression. Those who receive such a prediction can all answer truthfully in this way.

Subhuti! If anyone can answer truthfully in this way, you should know that this great bodhisattva has planted keen roots of virtue, possesses unsurpassed clarity and insight, and has cultivated wisdom to a profound and extensive degree. No being in the world—whether deva, human, asura, or any other—can lead such a bodhisattva astray or deprive them of these qualities. On the contrary, those beings will themselves be vanquished, and this great bodhisattva will certainly attain unsurpassed, complete enlightenment.

Furthermore, Subhuti! Even in dreams, this great bodhisattva takes no delight in praising the teachings associated with the stages of the shravakas or pratyekabuddhas. Nor does the bodhisattva take delight in praising the phenomena of the three realms, but constantly contemplates them as being like dreams and echoes, and, to explain this fully, like a city of gandharvas. Although contemplating them in this way, the bodhisattva does not realize the ultimate reality directly. You should know that this is a sign of a non-retrogressive bodhisattva.

Furthermore, Subhuti! If, in a dream, this great bodhisattva sees a Tathagata, Arhat, Perfectly and Completely Enlightened One, surrounded and respectfully attended by countless hundreds of thousands of millions of billions of assemblies, expounding the Dharma; and if, after hearing the Dharma, all of them clearly understand its meaning, and, having understood its meaning, diligently cultivate the Dharma, practice in accordance with the Dharma, and enter samadhi, from which practice in accordance with the Dharma arises—you should know that this is a sign of a non-retrogressive bodhisattva.

Furthermore, Subhuti! If, in a dream, a great bodhisattva sees a Tathagata, Arhat, Perfectly and Completely Enlightened One, fully adorned with the thirty-two major marks and eighty minor characteristics, always surrounded by an aura extending one fathom and radiantly illuminating all places, who, together with an immeasurable assembly, rises into the air, displays great supernormal powers, teaches the liberating Dharma, and manifests numerous bodies that travel to immeasurable Buddha-fields in other directions to perform the work of a Buddha—you should know that this is a sign of a non-retrogressive bodhisattva.

Furthermore, Subhuti! In a dream, a great bodhisattva may see frenzied bandits ravaging villages, or see fires arising and burning settlements; or see lions, tigers, wolves, ferocious beasts, venomous snakes, insects, and the like approaching to inflict harm; or see enemies coming to behead them; or see their parents, brothers, sisters, relatives, and family members about to die; or see themselves tormented by cold, heat, hunger, thirst, and other sufferings.

Although seeing such frightening events, the bodhisattva is neither terrified nor distressed. Upon awakening, the bodhisattva immediately reflects: “The three realms are unreal; they are all like things seen in a dream. When I attain unsurpassed, complete enlightenment, I shall teach sentient beings that all phenomena in the three realms are false and illusory, like objects seen in a dream.” You should know that this is a sign of a non-retrogressive bodhisattva.

Furthermore, Subhuti! If, even in a dream, this great bodhisattva sees sentient beings in the hells, among animals, or among hungry ghosts, the bodhisattva immediately reflects: “I must diligently and energetically cultivate the bodhisattva practices and swiftly proceed toward unsurpassed, complete enlightenment. In my Buddha-field, there shall be neither evil destinies nor even the names ‘hell beings,’ ‘animals,’ or ‘hungry ghosts.’” Upon awakening, the bodhisattva thinks in the same way.

Subhuti, you should know that when this great bodhisattva becomes a Buddha, such evil destinies will certainly not exist in that Buddha-field. Why? Because phenomena experienced in dreams and in the waking state are nondual and have no division into two. You should know that this is a sign of a non-retrogressive bodhisattva.

Furthermore, Subhuti! If, in a dream, a great bodhisattva sees fire burning sentient beings in the hells and elsewhere, or sees it burning cities, towns, and villages, the bodhisattva immediately makes this vow: “If I have received the prediction of non-retrogression and shall attain unsurpassed, complete enlightenment, may this great fire be extinguished at once and become cool.”

If, after making this vow, the bodhisattva sees in the dream that the fire is immediately extinguished, you should know that the bodhisattva has received the prediction of non-retrogression. If, after making the vow, the bodhisattva sees in the dream that the fire has not been extinguished, you should know that the bodhisattva has not yet received the prediction of non-retrogression.

Furthermore, Subhuti! If, while awake, a great bodhisattva sees a great fire arise and burn cities and towns, or consume villages, the bodhisattva immediately thinks: “Whether in dreams or while awake, I have previously seen myself possessing signs of a non-retrogressive being, but I do not yet know whether these signs are true or false. If what I have seen is genuine, may this great fire be extinguished at once and become cool.”

When this bodhisattva has made such a sincere and earnest vow, if the raging fire is then extinguished, you should know that the bodhisattva has received the prediction of non-retrogression. If the bodhisattva makes such a sincere and earnest vow but the raging fire remains, you should know that the bodhisattva has not yet received the prediction of non-retrogression.

Furthermore, Subhuti! If, while awake, a great bodhisattva sees fire burning cities and towns, or consuming villages, the bodhisattva immediately thinks: “Whether in dreams or while awake, I have previously seen myself displaying the conduct and signs of a non-retrogressive being. If what I have seen is certainly genuine, then I shall assuredly attain unsurpassed, complete enlightenment. May this raging fire be extinguished at once and become cool.”

Although this great bodhisattva makes such a sincere and earnest vow, the raging fire is not extinguished at that time, but spreads from one house to another and then from one village to another. Only after spreading successively in this way does the fire finally go out. The great bodhisattva personally knows with certainty that they have received the prediction of non-retrogression.

The houses and people that were burned suffered this because those sentient beings had repeatedly committed karma that destroys the true Dharma. Because of that karma, they first fell into evil destinies and, throughout immeasurable kalpas, experienced the corresponding fruits of suffering; now, having been born in the human realm, they undergo these further calamities. Alternatively, because of this karma they will fall into evil destinies and, throughout immeasurable kalpas, experience the corresponding painful retributions, while now in the human realm they undergo only minor calamities.

Furthermore, Subhuti! On the basis of the causes and conditions explained above, one may know that a great bodhisattva is non-retrogressive. There are also other signs that, when accomplished by one, indicate that the great bodhisattva is non-retrogressive. For your sake, I shall distinguish and explain them. You should listen attentively and reflect upon them most carefully.

Subhuti addressed the Buddha:

– May the Blessed One please explain them.

The Buddha said:

– Subhuti! Suppose a great bodhisattva sees a man or woman who has been bewildered by nonhuman beings, suffers various afflictions, and is unable to escape them. The bodhisattva then thinks: “If the Tathagatas, Worthy Ones, Perfectly Awakened Ones know that I have attained pure aspiration and have given me the prediction that I shall attain non-retrogression from unsurpassed, complete enlightenment; if I have long generated the pure resolve to seek realization of unsurpassed, complete enlightenment, have abandoned the resolve of shravakas and pratyekabuddhas, and do not seek to realize unsurpassed, complete enlightenment with the resolve of a shravaka or pratyekabuddha, then in the future I shall certainly attain unsurpassed, complete enlightenment and, until the end of future time, bring benefit and happiness to all sentient beings. If there truly are Tathagatas, Worthy Ones, Perfectly Awakened Ones in the worlds of the ten directions who teach the sublime Dharma to bring benefit and happiness to sentient beings, then there is nothing those Tathagatas, Worthy Ones, Perfectly Awakened Ones do not see, no deed they do not know, no matter they do not fully understand, and no Dharma they do not realize; they directly know and see the various aspirations of all sentient beings. I humbly beseech them to behold my earnest sincerity. If I am truly capable of practicing the bodhisattva conduct, shall certainly attain unsurpassed, complete enlightenment, and shall rescue sentient beings from the suffering of birth and death, then may that man or woman no longer be troubled by those nonhuman beings. Upon hearing my words, may those nonhuman beings depart.”

When that great bodhisattva speaks these words, if the nonhuman beings refuse to depart, one should know that the bodhisattva has not yet received the prediction of non-retrogression. If, when that great bodhisattva speaks in this way, the nonhuman beings depart, one should know that the bodhisattva has received the prediction of non-retrogression.

Furthermore, Subhuti! There is a great bodhisattva who has not yet trained perfectly in generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; who has not yet perfectly abided in inner emptiness through to the emptiness of the absence of intrinsic nature; who has not yet perfectly abided in suchness through to the inconceivable realm; who has not yet perfectly abided in the noble truths of suffering, its origin, its cessation, and the path; who has not yet trained perfectly in the four foundations of mindfulness through to the Noble Eightfold Path; who has not yet trained perfectly in the four meditative absorptions, the four immeasurables, and the four formless attainments;

who has not yet trained perfectly in the eight liberations through to the ten totalities; who has not yet trained perfectly in the gateways to liberation of emptiness, signlessness, and wishlessness; who has not yet trained perfectly in the dharani gateways and samadhi gateways; who has not yet entered the bodhisattva’s certainty of the arising of insight; who has not yet fully cultivated all Buddha-Dharmas and remains far removed from the bodhisattva’s skillful means; who has not yet escaped the afflictions caused by the evil Mara; who does not yet clearly understand the deeds of Mara; and who cannot himself assess whether his roots of virtue are deep or shallow.

Yet, after learning of the sincere declaration made by a bodhisattva, he is deceived by the evil Mara. When that great bodhisattva sees a man or woman who has been bewildered by nonhuman beings, suffers many afflictions, and is unable to escape them, he hastily declares with certainty: “I have received from the Buddhas of the past the prediction of non-retrogression from unsurpassed, complete enlightenment. Therefore, may this man or woman no longer be troubled by those nonhuman beings.

In accordance with my words, those nonhuman beings will swiftly depart.”

After that great bodhisattva speaks these words, the evil Mara, wishing to deceive him, comes and compels the nonhuman beings to depart. Why? Because the evil Mara’s power surpasses that of those nonhuman beings; thus, when ordered by Mara, they immediately depart. If, after speaking in this way, the great bodhisattva becomes immeasurably delighted and thinks: “These nonhuman beings have now departed because of my power. Why? Because they heeded my vow and immediately released that man or woman, not for any other reason.”

That great bodhisattva does not recognize the evil Mara’s deed, but claims that it occurred through his own power and mistakenly rejoices. Relying upon this, he disparages other great bodhisattvas: “I have received from the Buddhas of the past the prediction that I shall attain non-retrogression from unsurpassed, complete enlightenment, and none of the vows I utter is ever in vain. You have not yet received predictions from the Buddhas and should not imitate me by making such declarations of certainty.” Even if they earnestly seek to do so, it will be utterly empty and fruitless.

Because that great bodhisattva disparages and reviles other bodhisattvas, and because he relies upon a slight and delusive ability, he develops great overweening pride regarding his merits. He thereby becomes far removed from unsurpassed, complete enlightenment and cannot realize the knowledge of all knowledge.

Because that great bodhisattva lacks the power of skillful means, he develops great overweening pride and reviles and disparages other bodhisattvas. Therefore, although he practices diligently and energetically, he falls to the level of a shravaka or pratyekabuddha. Because that great bodhisattva possesses scant merit, every deed he performs and every declaration of certainty he makes is an act of Mara. That great bodhisattva is unable to draw near to, make offerings to, honor, revere, and praise true spiritual friends; is unable to inquire about the characteristics of non-retrogressing bodhisattvas; and is unable to learn about the activities of the evil forces of Mara. Consequently, he becomes bound ever more tightly by Mara.

Why? Because that great bodhisattva has not long practiced generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and remains far removed from skillful means, he is deceived by the evil Mara. Therefore, Subhuti, great bodhisattvas should clearly understand the deeds of the evil Mara.

Furthermore, Subhuti! Why do I explain that a great bodhisattva who has not long practiced generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and remains far removed from skillful means, is deceived by the evil Mara, and why do I exhort great bodhisattvas to understand this clearly? It is because the evil Mara deceives such a bodhisattva by skillful means, transforming himself into various forms, going to the bodhisattva, and saying: “Ah, good man!

Do you know that the Buddhas of the past have already given you a prediction of great enlightenment? You are certain to attain non-retrogression from unsurpassed, complete enlightenment. I know clearly the different names and family names of your own past seven lives, as well as those of your parents, brothers, sisters, relatives, and kin.

I know the village, town, country, and region in which you live; the constellation, reign, hour, day, month, and year under which you were born; and so forth.”

Thus, if the evil Mara sees that the bodhisattva is weak by nature and has dull faculties, he immediately deceives him by giving this prediction: “In a former life, you already possessed a disposition and faculties such as these.”

If he sees that the bodhisattva is strong by nature and has keen faculties, the evil Mara deceives him by giving this prediction: “In a former life, you already possessed a disposition and faculties such as these.”

If he sees a bodhisattva dwelling in a secluded place, regularly going for alms, accepting only one meal, eating only once, eating only from one bowl, dwelling in a charnel ground, dwelling in the open, dwelling beneath a tree, wearing robes made from discarded cloth, possessing only the three robes, constantly sitting and never lying down, using old bedding, having few desires, being content, delighting in seclusion, delighting in tranquil meditative concentration, being endowed with right mindfulness, being endowed with wondrous wisdom, attaching no importance to gain and support, placing no value on praise, delighting in frugality, leaving his feet unanointed, sleeping little, abandoning restlessness, speaking little, or delighting in gentle speech,

and so forth—after seeing these practices of the bodhisattva, the evil Māra deceitfully gives him a prediction, saying: “In former lives you also practiced in this way.

Why is this? Because you have now accomplished such excellent qualities as the world can see. Thus, in your former lives you must certainly also have possessed such excellent qualities.

You should rejoice and must not belittle yourself.”

When that great bodhisattva hears this evil Māra speak of his qualities in the future and the past, and state his various names and family lineage together with the identities of his present relatives, and when he hears his excellent roots of virtue praised, he becomes immeasurably delighted, gives rise to overweening pride, and scorns, disparages, and humiliates other great bodhisattvas.

The evil Māra then knows that, because of his dullness, the bodhisattva has given rise to overweening pride and scorns others, and says further: “You have certainly accomplished excellent qualities. In the past, a Tathagata, Arhat, Perfectly Enlightened One predicted that you would attain unsurpassed, perfect enlightenment. You will certainly attain non-retrogression; therefore, you now possess such excellent characteristics.”

At that time, wishing to disturb the bodhisattva, the evil Māra deceitfully assumes the appearance of a renunciant, or deceitfully assumes the appearance of a householder, or deceitfully assumes the various appearances of his father, mother, brothers, sisters, relatives, friends, brahmins, teachers, devas, nāgas, yakṣas, humans, nonhumans, and so forth. He approaches that bodhisattva and says: “In the past, a Tathagata, Arhat, Perfectly Enlightened One predicted your attainment of great enlightenment.

You will certainly attain non-retrogression from unsurpassed, perfect enlightenment. Why is this? Because you fully possess all the marks and qualities of a non-retrogressing great bodhisattva.

You should esteem yourself and harbor no doubts whatsoever.” Upon hearing this, the bodhisattva’s overweening pride becomes still more firmly established.

You should know, Subhūti, that this great bodhisattva does not truly possess any of the practices and characteristics that I have described as genuinely attained by a non-retrogressing great bodhisattva.

You should know, Subhūti, that this great bodhisattva is under Māra’s control and, having been deceived by Māra, has no freedom. Why is this? Because this great bodhisattva does not truly possess the characteristics of the practices of a non-retrogressing great bodhisattva. Merely on hearing the evil Māra deceitfully speak of his name, qualities, and so forth, he gives rise to overweening pride and scorns and disparages other bodhisattvas. Therefore, Subhūti, if a great bodhisattva wishes to attain unsurpassed, perfect enlightenment, he should clearly recognize the deeds of the evil Māra.

Furthermore, Subhūti, there is a great bodhisattva who, being controlled and deluded by Māra, merely hears a name and mistakenly becomes attached to it. Why is this? Because in the past this great bodhisattva did not train in the perfections of generosity, pure morality, patient acceptance, diligence, meditation, and prajnaparamita, or in immeasurable and boundless other Buddha Dharmas.

For this reason, he provides Māra with an opportunity. This great bodhisattva is unable clearly to understand the modes of operation of the Māra of the skandhas, the Māra of death, the celestial Māra, and the Māra of afflictions. Thus, he provides Māra with an opportunity.

This great bodhisattva is unable clearly to understand the form skandha, feeling skandha, perception skandha, formation skandha, consciousness skandha, or immeasurable other Dharma gateways. Nor does he clearly understand that the names of all dharmas and sentient beings, and their true nature, are without characteristics. He thereby provides Māra with an opportunity.

Employing skillful transformations, Māra assumes all manner of forms and says to the great bodhisattva: “Your cultivation and vows have reached fulfillment, and you will attain unsurpassed, perfect enlightenment. When you become a Buddha, you will receive such-and-such an exalted name and possess such-and-such excellent qualities.” That is, the evil Māra knows that this bodhisattva prays day and night: “When I become a Buddha, I shall receive such-and-such a name and possess such-and-such qualities,” and in accordance with this prayer the evil Māra gives him such a prediction.

At that time, this bodhisattva has abandoned prajnaparamita and lacks skillful means. Therefore, upon hearing Māra’s words, he thinks: “How extraordinary this person truly is! He has predicted the name and qualities I shall possess when I become a Buddha, precisely in accordance with what I pray for day and night. From this, it should be known that the Buddhas of the past must certainly have predicted my attainment of great enlightenment. I will certainly attain non-retrogression from unsurpassed, perfect enlightenment. When I become a Buddha, I will surely receive such an exalted name and possess such qualities.”

That great bodhisattva is controlled by Māra, Māra’s retinue, or the evil Māra. When śramaṇas and others who are used by the evil Māra predict the name he will bear upon becoming a Buddha in the future, his pride increases further: “In a future age I shall certainly become a Buddha and attain such a name and such qualities. Other bodhisattvas are not equal to me.”

You should know, Subhūti, that this great bodhisattva has not accomplished any of the practices and characteristics that I have described as attained by a non-retrogressing great bodhisattva. Merely on hearing Māra proclaim the hollow name he will bear upon becoming a Buddha, he gives rise to pride and scorns and disparages the assembly of other great bodhisattvas. Because he harbors pride and scorns and disparages the assembly of other great bodhisattvas, this great bodhisattva becomes separated from unsurpassed, perfect enlightenment. Because he has distanced himself from prajnaparamita, lacks skillful means, and has abandoned spiritual friends, he remains constantly under Māra’s control and falls to the stage of a śrāvaka or a pratyekabuddha.

You should know, Subhūti, that if, while possessing this present body, this great bodhisattva regains right mindfulness, sincerely repents, abandons pride, and constantly draws near to, makes offerings to, reveres, honors, and praises true and pure spiritual friends, then although he undergoes transmigration through birth and death, if he subsequently relies upon profound prajnaparamita and trains in it, he will gradually attain unsurpassed, perfect enlightenment.

You should know, Subhūti, that if, while possessing this present body, this great bodhisattva does not regain right mindfulness, does not repent, does not abandon pride, and does not delight in drawing near to, making offerings to, revering, honoring, and praising true and pure spiritual friends, he will certainly continue to transmigrate through birth and death. Thereafter, although he diligently cultivates various practices, he will still fall to the stage of a śrāvaka or a pratyekabuddha.

It is like a bhikṣu who seeks the śrāvaka path: if he commits any one of the four grave offenses, he is no longer a śramaṇa or a son of the Śākya clan. In his present life, he certainly cannot attain the fruit of stream-entry and so forth. A bodhisattva who falsely clings to a hollow name is likewise. Merely on hearing Māra proclaim the hollow name he will bear upon becoming a Buddha, he gives rise to self-conceit and scorns and disparages other great bodhisattvas. You should know that this person’s offense is immeasurably many times graver than that of the bhikṣu who commits the four grave offenses.

Suppose that bhiksu had committed the four grave offenses; even then, the offense of this bodhisattva would be immeasurably more serious than the five immediate offenses. Why? Because this great bodhisattva has not in truth accomplished any extraordinary merit. Merely upon hearing Mara falsely proclaim that he has attained Buddhahood, he becomes conceited and looks down upon other bodhisattvas. Therefore, this offense is more serious than the five immediate offenses. Hence, it should be known that any great bodhisattva who wishes to realize unsurpassed, perfect enlightenment should fully understand such subtle deeds of Mara, whereby he falsely bestows predictions through names and the like.

Furthermore, Subhuti, there is a great bodhisattva who cultivates the practice of seclusion: dwelling in mountain forests, empty caves, or wildernesses, he remains in solitude and sits in contemplation. At that time, Mara comes and respectfully praises the merit of his practice of seclusion, saying: “Excellent, great being! You are able to cultivate such a genuine practice of seclusion. This practice of seclusion is praised by all Tathagatas, Arhats, Perfectly Enlightened Ones, and is protected, honored, and supported with offerings by Sakra, the devas, spirits, and rishis. Remain here and do not go elsewhere.”

Subhuti, you should know that I do not praise bodhisattvas merely for dwelling in solitude, wildernesses, or mountain forests, sitting in contemplation and cultivating the practice of seclusion.

Subhuti then addressed the Buddha:

“World-Honored One, are there other practices of seclusion that great bodhisattvas must cultivate? Why does the Buddha not praise the merit of the practice of seclusion of one who dwells in solitude, wildernesses, or mountain forests, does not use fine bedding and seats, and sits in contemplation?”

The Buddha said:

“Subhuti, whether great bodhisattvas dwell in solitude, mountain forests, or wildernesses, or amid the clamor of cities, towns, villages, royal capitals, and so forth, if they are able to remain free from afflictions, unwholesome karma, and all mental orientations toward the sravaka and pratyekabuddha paths, while practicing profound prajnaparamita and cultivating other extraordinary qualities, this is called the bodhisattva’s genuine practice of seclusion.

This practice of seclusion is praised by all Tathagatas, Arhats, Perfectly Enlightened Ones, taught by all Buddhas, the World-Honored Ones, and should constantly be cultivated by the assembly of bodhisattvas. By day and by night, they should rightly contemplate and diligently cultivate this Dharma of seclusion. This is called the bodhisattva’s practice of seclusion.

This practice of seclusion is unmixed with mental orientations toward the sravaka and pratyekabuddha paths, unmixed with any affliction or unwholesome karma, removed from every disturbance, and completely purified. It enables bodhisattvas swiftly to realize unsurpassed, perfect enlightenment and uninterruptedly bring benefit and happiness to sentient beings.

“Subhuti, you should know that those whom Mara praises for living in seclusion in mountain forests, wildernesses, and solitary places, without using fine bedding and seats and sitting in contemplation, are not thereby bodhisattvas practicing genuine seclusion. Why? Because their practice of seclusion still contains disturbance. That is, it remains mixed with afflictions and unwholesome karma, or with mental orientations toward the sravaka and pratyekabuddha paths. They do not diligently accept in faith and cultivate profound prajnaparamita, and they cannot perfect the knowledge of all modes.

“Subhuti, you should know that some great bodhisattvas delight only in cultivating the practice of seclusion praised by Mara. Their minds therefore become arrogant and impure, and they disparage and denigrate other assemblies of great bodhisattvas. There are assemblies of great bodhisattvas who, although dwelling in cities, towns, villages, and royal capitals, have pure minds unmixed with afflictions, unwholesome karma, or mental orientations toward the sravaka and pratyekabuddha paths.

They diligently cultivate generosity, pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, up to and including the knowledge of all modes; they adorn and purify Buddha lands and bring sentient beings to maturity. Although dwelling amid clamor, their minds remain peaceful and still, and they constantly and diligently cultivate the genuine practice of seclusion. Yet toward such assemblies of genuinely pure great bodhisattvas, the former bodhisattva gives rise to arrogance, disparages and denigrates them, and reviles them.

“Subhuti, you should know that such a great bodhisattva has departed far from prajnaparamita. Because he lacks skillful means, even though he dwells in a wilderness extending for a hundred yojanas, where there are absolutely no fierce birds or beasts, venomous snakes, or bandits, but only spirits, raksasas, and the like wandering and residing there, and even though he remains in that solitary place for one year, five years, ten years, or even hundreds of thousands of kotis of years or longer, cultivating the practice of seclusion, he does not clearly understand the genuine practice of seclusion.

For assemblies of great bodhisattvas, although dwelling amid clamor, have peaceful and still minds, remain far removed from afflictions, unwholesome karma, and mental orientations toward the sravaka and pratyekabuddha paths, and direct their minds toward unsurpassed, perfect enlightenment.

“Subhuti, you should know that although such great bodhisattvas continually dwell in the wilderness, they remain mixed with mental orientations toward the stages of the sravakas and pratyekabuddhas. They greatly delight in and cling to those two stages, and cultivate the practice of seclusion in reliance upon the teachings of those two stages. Moreover, their minds become absorbed in that practice. Although they cultivate the practice of seclusion, they do not accord with the minds of the Buddhas.

“Subhuti, you should know that I praise great bodhisattvas who genuinely practice seclusion, but these bodhisattvas have not accomplished that practice. In the genuine practice of seclusion, I do not see them displaying any corresponding characteristic. Why? Because they do not delight in the genuine practice of seclusion, but delight only in diligently cultivating the seclusion practiced by sravakas and pratyekabuddhas.

“Subhuti, you should know that when such a great bodhisattva cultivates this impure practice, Mara appears in the sky and joyfully praises him, saying to the great being: ‘Excellent! Excellent! You are able diligently to cultivate the genuine practice of seclusion. This practice of seclusion is praised by all Tathagatas, Arhats, Perfectly Enlightened Ones. If you diligently and vigorously cultivate this practice, you will swiftly realize unsurpassed, perfect enlightenment.’

“Subhuti, you should know that this great bodhisattva clings to the practice of seclusion belonging to the Two Vehicles and cultivates it as supreme. He therefore disparages and denigrates those who abide in the Bodhisattva Vehicle and who, although dwelling amid clamor, have peaceful and still minds and have accomplished wholesome qualities. He further says to bhiksus: ‘Those people are incapable of cultivating the practice of seclusion. Their bodies dwell amid clamor, their minds are not peaceful and still, and they have not accomplished wholesome qualities.’

“Subhuti, you should know that this great bodhisattva disparages and denigrates great bodhisattvas who are praised by the Buddha and abide in the genuine practice of seclusion, saying that they dwell amid clamor, their minds are not peaceful and still, and they do not diligently cultivate the genuine practice of seclusion.

“Yet those bodhisattvas who dwell amid disturbances and are not praised by the Tathagatas, Arhats, Perfectly Enlightened Ones, he honors and praises, declaring that they are free from clamor and complexity, that their minds are peaceful and still, and that they are able rightly to cultivate the genuine practice of seclusion.

“Subhuti, you should know that those great bodhisattvas whom he ought to approach, support with offerings, and revere as he would the World-Honored One, he neither approaches, supports with offerings, nor reveres, but instead gives rise to contempt for them. Those whom he ought to avoid and neither approach, support with offerings, nor revere because they are unwholesome friends, he instead approaches, supports with offerings, and reveres as he would the World-Honored One.

“Subhuti, you should know that this great bodhisattva has departed far from prajnaparamita. Because he lacks skillful means, he mistakenly gives rise to various distinct attachments. Why? Because he thinks: ‘What I cultivate is genuine seclusion, and therefore nonhuman beings praise, protect, and remain mindful of me. Those who dwell in cities and towns have distracted bodies and minds; who would protect, remain mindful of, revere, and praise them?’ Consequently, this great bodhisattva becomes exceedingly arrogant and contemptuous of other assemblies of great bodhisattvas, and so his afflictions and unwholesome karma continually increase.

Subhuti, you should know that such a great bodhisattva is an impure chandala among the assembly of other great bodhisattvas. Although outwardly resembling a great bodhisattva, he is a great thief among gods and humans, deceiving humans, gods, asuras, and others. His body is clad in the Dharma robes of a śramana, but his mind constantly delights in acts of theft and plunder. Those whose minds are directed toward the Bodhisattva Vehicle should not associate with, make offerings to, revere, honor, or praise such an evil person. Why? Because such people harbor overweening pride: outwardly they resemble bodhisattvas, but inwardly they abound in afflictions.

Therefore, Subhuti, if a great bodhisattva truly does not relinquish the knowledge of all things, does not abandon unsurpassed, perfect enlightenment, deeply aspires to seek the knowledge of all things, wishes to attain unsurpassed, perfect enlightenment, and seeks the welfare and happiness of sentient beings, he should not associate with, make offerings to, revere, honor, or praise such an evil person.

Subhuti, you should know that great bodhisattvas should always diligently cultivate their own undertaking, become disenchanted with and withdraw from birth and death, and remain unattached to the three realms. Toward those evil chandala thieves, they should constantly engender loving-kindness, compassion, sympathetic joy, and equanimity, thinking: “I should not commit transgressions like those evil persons. If I should happen to fall into heedlessness as they have, I must clearly recognize it and swiftly eliminate it.”

Therefore, Subhuti, great bodhisattvas who wish to realize unsurpassed, perfect enlightenment must clearly understand the deeds of evil Māra. They should diligently and energetically distance themselves from and eliminate such transgressions as those bodhisattvas have committed, and they should seek unsurpassed, perfect enlightenment.

Furthermore, Subhuti, if a great bodhisattva possesses an exalted aspiration and wishes to realize unsurpassed, perfect enlightenment, he should always associate with, make offerings to, revere, honor, and praise true and pure spiritual friends.

Then Subhuti addressed the Buddha:

“Blessed One, who are called the true and pure spiritual friends of a great bodhisattva?”

The Buddha said:

“Subhuti, all Tathagatas, Arhats, Perfectly Enlightened Ones are spiritual friends of great bodhisattvas. The entire assembly of great bodhisattvas are also true and pure spiritual friends of great bodhisattvas. Śrāvakas and other virtuous persons who can proclaim, reveal, and clearly explain to the assembly of great bodhisattvas, in an easily comprehensible manner, the Dharma gateways corresponding to the perfection of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are also true and pure spiritual friends of great bodhisattvas.

“Furthermore, Subhuti, the perfection of generosity through prajnaparamita are true and pure spiritual friends of bodhisattvas.

“The four foundations of mindfulness through the Noble Eightfold Path are true and pure spiritual friends of bodhisattvas.

“The four meditative absorptions, the four immeasurables, and the four formless concentrations are true and pure spiritual friends of bodhisattvas.

“The eight liberations through the ten totalities are true and pure spiritual friends of bodhisattvas.

“The Dharma gateways of emptiness, signlessness, and wishlessness are true and pure spiritual friends of bodhisattvas.

“The Ground of Utmost Joy through the Dharma Cloud Ground are true and pure spiritual friends of bodhisattvas.

“The dharani gateways and samadhi gateways are true and pure spiritual friends of bodhisattvas.

“The five kinds of eyes and the six superknowledges are true and pure spiritual friends of bodhisattvas.

“The ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha are true and pure spiritual friends of bodhisattvas.

“Great loving-kindness, great compassion, great sympathetic joy, and great equanimity are true and pure spiritual friends of bodhisattvas.

“The Dharma of never forgetting and the nature of constant equanimity are true and pure spiritual friends of bodhisattvas.

“The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are true and pure spiritual friends of bodhisattvas.

“The complete ending of the continuous succession of all habitual tendencies is a true and pure spiritual friend of bodhisattvas.

“All practices of great bodhisattvas are true and pure spiritual friends of bodhisattvas.

“The unsurpassed, perfect enlightenment of the Buddhas is a true and pure spiritual friend of bodhisattvas.

“Furthermore, Subhuti, the Noble Truth of suffering through the Noble Truth of the path are true and pure spiritual friends of bodhisattvas.

“The dependent nature of dharmas is a true and pure spiritual friend of bodhisattvas.

“The factors of dependent origination are true and pure spiritual friends of bodhisattvas.

“Internal emptiness through the emptiness of the nonexistence of intrinsic nature are true and pure spiritual friends of bodhisattvas.

“Suchness through the inconceivable realm are true and pure spiritual friends of bodhisattvas.

“Furthermore, Subhuti, the perfection of generosity through prajnaparamita are the teachers, guides, light, lamps, torches, sources of illumination, understanding, awakening, knowledge, wisdom, rescuers, protectors, homes, islands, refuges, destinations, fathers, and mothers of the assembly of great bodhisattvas.

“The four foundations of mindfulness through the knowledge of all aspects are the teachers, guides, light, lamps, torches, sources of illumination, understanding, awakening, knowledge, wisdom, rescuers, protectors, chambers, homes, islands, refuges, destinations, fathers, and mothers of the assembly of great bodhisattvas who completely end the continuous succession of all habitual tendencies.

“All practices of great bodhisattvas and the unsurpassed, perfect enlightenment of the Buddhas are also the teachers, guides, light, lamps, torches, sources of illumination, understanding, awakening, knowledge, wisdom, rescuers, protectors, chambers, homes, islands, refuges, destinations, fathers, and mothers of the assembly of great bodhisattvas.

“Furthermore, Subhuti, the Noble Truth of suffering through the Noble Truth of the path are the teachers, guides, light, lamps, torches, sources of illumination, understanding, awakening, knowledge, wisdom, rescuers, protectors, chambers, homes, islands, refuges, destinations, fathers, and mothers of the assembly of great bodhisattvas.

“The dependent nature of dharmas and the factors of dependent origination are also the teachers, guides, light, lamps, torches, sources of illumination, understanding, awakening, knowledge, wisdom, rescuers, protectors, chambers, homes, islands, refuges, destinations, fathers, and mothers of the assembly of great bodhisattvas.

“Internal emptiness through the emptiness of the nonexistence of intrinsic nature are also the teachers, guides, light, lamps, torches, sources of illumination, understanding, awakening, knowledge, wisdom, rescuers, protectors, chambers, homes, islands, refuges, destinations, fathers, and mothers of the assembly of great bodhisattvas.

“Suchness through the inconceivable realm are also the teachers, guides, light, lamps, torches, sources of illumination, understanding, awakening, knowledge, wisdom, rescuers, protectors, chambers, homes, islands, refuges, destinations, fathers, and mothers of the assembly of great bodhisattvas.”

Why is this? Because all Buddhas, the Blessed Ones, of the past, future, and present take the perfection of generosity through the perfection of prajna, and, in the extensive exposition, true suchness through the inconceivable realm, as their teachers, guides, radiance, lamps, torches, sources of illumination, understanding, awakening, knowledge, wisdom, helpers, protectors, chambers, houses, islands, refuges, destinations, fathers, and mothers. Why is this? Because all Buddhas, the Blessed Ones, of the past, future, and present are born and nurtured from generosity through the perfection of prajna, and, in the extensive exposition, from true suchness through the inconceivable realm.

Therefore, Subhuti, if a great bodhisattva possesses a superior aspiration and wishes to realize unsurpassed, complete, perfect enlightenment, bring sentient beings to maturity, and adorn and purify a Buddha-land, that bodhisattva should train in the perfection of generosity through the perfection of prajna, and, in the extensive exposition, in true suchness through the inconceivable realm.

Having trained in the perfection of generosity and, in the extensive exposition, through the inconceivable realm, that great bodhisattva must further gather and guide sentient beings by means of the four methods of embracing.

What are the four? First, generosity; second, loving speech; third, beneficial conduct; and fourth, cooperation. Because I have contemplated this meaning, I declare: “The perfection of generosity and all the other teachings, extensively expounded through the inconceivable realm, are the teachers and guides, and, in the extensive exposition, the fathers and mothers of the assemblies of great bodhisattvas.”

Therefore, Subhuti, if great bodhisattvas wish to attain a practice that does not depend upon others, wish to live without depending upon the instruction of others, wish to eliminate all the doubts of sentient beings, wish to bring all sentient beings to fulfillment, wish to adorn and purify Buddha-lands, and wish to bring sentient beings to maturity, they should train in the perfection of prajna. Why is this? Because in this profound Prajnaparamita Sutra are extensively taught all the dharmas in which great bodhisattvas should train, and all great bodhisattvas must diligently and energetically study and cultivate them.

Fascicle 518

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