大般若波羅蜜多經

02

At that time, the devas of the Desire Realm and the Form Realm reverently joined their palms and addressed the Buddha together:

“World-Honored One! The prajnaparamita is exceedingly profound, most difficult to believe and most difficult to understand. World-Honored One! Supreme Perfect Enlightenment is likewise truly profound, most difficult to believe and most difficult to understand. World-Honored One! Supreme Perfect Enlightenment is difficult to believe and understand, and it is also difficult to attain.”

The Buddha said to the devas:

“Thus it is! Thus it is! It is exactly as you say. Sentient beings who are endowed with unwholesome wisdom, whose diligence is inferior, whose resolute understanding is inferior, who lack skillful means, and who are under the influence of unwholesome companions find the profound prajnaparamita truly difficult to believe and understand. They also find the Supreme Perfect Enlightenment of all Buddhas difficult to believe and understand. Therefore, Supreme Perfect Enlightenment is also difficult to attain.”

Then Subhuti addressed the Buddha:

“As the World-Honored One has taught, the Supreme Perfect Enlightenment of all Buddhas is difficult to believe and understand, and is also difficult to attain. Why is Supreme Perfect Enlightenment so difficult to believe and understand, and also difficult to attain? Here, absolutely no attainment can be found.

Why? Because all dharmas are ultimately empty, and within emptiness there is no dharma that can realize another dharma. Why?

Because the intrinsic nature of all dharmas is empty. It is because this dharma is completely cut off that such a dharma is spoken of. This dharma too is empty.

Therefore, with regard to the Supreme Perfect Enlightenment of all Buddhas, whether there is one who attains or a dharma attained, whether there is one who knows or a dharma known, all are empty. For this reason, I reflect that the Supreme Perfect Enlightenment of all Buddhas can be easily understood and easily attained, rather than being difficult to believe, difficult to understand, and difficult to attain, because all dharmas are empty.

By believing and knowing this, one will immediately attain it.”

The Buddha said:

“Subhuti! Because one who believes and understands, and one who attains the Supreme Perfect Enlightenment of all Buddhas, cannot be apprehended, it is said to be difficult to believe, difficult to understand, and difficult to attain. Because the Supreme Perfect Enlightenment of all Buddhas has no true existence, it is said to be difficult to believe, difficult to understand, and difficult to attain. Because the Supreme Perfect Enlightenment of all Buddhas involves no accumulation, it is said to be difficult to believe, difficult to understand, and difficult to attain.”

Shariputra said to Subhuti:

“Because all dharmas are ultimately empty, the Supreme Perfect Enlightenment of all Buddhas is exceedingly difficult to believe and understand, and exceedingly difficult to attain. Why? Because all dharmas are devoid of intrinsic nature and are all like empty space. Empty space, for example, does not think: ‘I must believe and understand Supreme Perfect Enlightenment and must attain it.’ All dharmas are likewise: they are all like empty space and are entirely devoid of intrinsic nature. Therefore, Supreme Perfect Enlightenment is exceedingly difficult to believe and understand, and exceedingly difficult to attain.

“Subhuti! If the Supreme Perfect Enlightenment of all Buddhas could easily be believed and understood and easily attained, then bodhisattvas as numerous as the sands of the Ganges would not first arouse the aspiration toward Supreme Perfect Enlightenment and later fall back. Therefore, know that Supreme Perfect Enlightenment is exceedingly difficult to believe and understand, and exceedingly difficult to attain.”

Then the Venerable Subhuti said to Shariputra:

“What do you think, Venerable One? Does form fall back from Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Do feeling, perception, formations, and consciousness fall back from Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Apart from form, is there any dharma that falls back from Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Apart from feeling, perception, formations, and consciousness, is there any dharma that falls back from Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Does the true suchness of form fall back from Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Does the true suchness of feeling, perception, formations, and consciousness fall back from Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Apart from the true suchness of form, is there any dharma that falls back from Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Apart from the true suchness of feeling, perception, formations, and consciousness, is there any dharma that falls back from Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“Venerable Shariputra! What do you think? Can form attain Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Can feeling, perception, formations, and consciousness attain Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Apart from form, is there any dharma that can attain Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Apart from feeling, perception, formations, and consciousness, is there any dharma that can attain Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Can the true suchness of form attain Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Can the true suchness of feeling, perception, formations, and consciousness attain Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Apart from the true suchness of form, is there any dharma that can attain Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Apart from the true suchness of feeling, perception, formations, and consciousness, is there any dharma that can attain Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“Venerable Shariputra! What do you think? Does true suchness fall back from Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Apart from true suchness, is there any dharma that falls back from Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“Venerable Shariputra! What do you think? Can true suchness attain Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“What do you think, Venerable One? Apart from true suchness, is there any dharma that can attain Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“Venerable Shariputra! What do you think? Is there any further dharma that is neither form and so forth, nor apart from form and so forth, neither true suchness, nor apart from true suchness, that falls back from Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

“Venerable Shariputra! What do you think? Is there any further dharma that is neither form and so forth, nor apart from form and so forth, neither true suchness, nor apart from true suchness, that can attain Supreme Perfect Enlightenment?”

Shariputra replied:

“No, Subhuti.”

Then the Venerable Subhuti said to Shariputra:

– If all dharmas were real and existent, yet utterly devoid of anything possessed and entirely unobtainable, then of what dharmas could it be said that they regress from unsurpassed, perfect enlightenment?

Venerable Sariputra said to Subhuti:

– As the Venerable One has said, within the patient acceptance of the non-arising of dharmas there is absolutely no dharma and no bodhisattva; therefore, it may be said that there is regression from unsurpassed, perfect enlightenment. If so, why did the Buddha teach that there are three classes of persons abiding in the Bodhisattva Vehicle, rather than speaking of only one? Moreover, according to what the Venerable One has said, there is no distinction among the three vehicles, but only the single Vehicle of Perfect Enlightenment?

At that time, Purnamaitrayaniputra said to the venerable Sariputra:

– You should ask Subhuti whether he accepts that there is a single Bodhisattva Vehicle. Afterward, ask further: Why is it necessary to establish three distinct vehicles when there need only be the single Vehicle of Perfect Enlightenment?

Sariputra asked Subhuti:

– Do you accept that there is a single Bodhisattva Vehicle?

Subhuti replied:

– What do you think, Venerable One? Are there distinctions among three vehicles within suchness?

Sariputra replied:

– No, Subhuti. Within suchness, not even a characteristic of the three vehicles can be apprehended, much less three distinct vehicles therein.

– What do you think, Venerable One? Is there a single vehicle to be apprehended within suchness?

Sariputra replied:

– No, Subhuti. Within suchness, not even a single characteristic can be apprehended, much less a single vehicle therein.

– What do you think, Venerable One? Can a single dharma or a single bodhisattva be seen within suchness?

Sariputra replied:

– No, Subhuti.

Venerable Subhuti said to Sariputra:

– If all dharmas were real and existent, yet utterly devoid of anything possessed and entirely unobtainable, the same would be true of bodhisattvas.

Do you think, Venerable One: “This is a sravaka, this is a pratyekabuddha, and this is a bodhisattva”? Are these three, or are they one?

Sariputra, if a great bodhisattva apprehends nothing whatsoever in any dharma, apprehends nothing in the suchness of dharmas, apprehends nothing in any bodhisattva, and apprehends nothing in any Tathagata, you should know that this is a genuine bodhisattva.

Sariputra, if a great bodhisattva hears it taught that suchness has no differentiated characteristics and is neither startled nor afraid, neither overwhelmed nor disheartened, that great bodhisattva will swiftly realize unsurpassed, perfect enlightenment. During the interval, that bodhisattva will certainly never regress.

The Blessed One then praised Subhuti:

– Excellent! Excellent! Today, you are indeed able to teach the most excellent essentials of the Dharma for the bodhisattvas. Everything you have taught is through the majestic spiritual power of the Tathagata.

Subhuti, you should know that if a great bodhisattva develops profound faith and understanding regarding the unapprehensible characteristics of the suchness of dharmas and knows that all dharmas have no differentiated characteristics; and if, upon hearing it taught that the characteristics of the suchness of dharmas are unapprehensible in this way, that bodhisattva is neither startled nor afraid, neither overwhelmed nor disheartened, that great bodhisattva will swiftly realize unsurpassed, perfect enlightenment.

Sariputra said to the Buddha:

– Blessed One, will a great bodhisattva who has perfected this Dharma swiftly realize unsurpassed, perfect enlightenment?

The Buddha said:

– Sariputra, so it is! So it is! A great bodhisattva who has perfected this Dharma will swiftly realize unsurpassed, perfect enlightenment and will not fall into the stages of the sravakas or pratyekabuddhas.

Subhuti said to the Buddha:

– How should a great bodhisattva who wishes swiftly to realize the unsurpassed, perfect enlightenment sought after abide, and how should that bodhisattva train?

The Buddha said:

– Subhuti, if a great bodhisattva wishes swiftly to realize the unsurpassed, perfect enlightenment sought after, that bodhisattva should abide in equality toward all sentient beings and arouse an impartial mind toward them: a mind of loving-kindness, a mind of compassion, a mind of sympathetic joy, a mind of equanimity, a mind intent upon benefiting them, a mind intent upon bringing them peace and happiness, a gentle mind, a respectful mind, a mind that does not injure, a mind that does not harm, an upright mind, a mind like that of a father, a mind like that of a mother, a mind like that of a brother, a mind like that of a sister, and a mind that serves as a refuge… One should also ensure that one’s words correspond with this mind.

Subhuti, you should know that a great bodhisattva who wishes swiftly to realize the unsurpassed, perfect enlightenment sought after should abide toward sentient beings in this way and train in this way.

XVII. CHAPTER ON THE CHARACTERISTICS OF NON-REGRESSION

At that time, Venerable Subhuti said to the Buddha:

– By what characteristics should we recognize a non-regressing great bodhisattva?

The Buddha said:

– Subhuti, suppose a great bodhisattva knows in accordance with reality the stage of an ordinary person, the stage of a sravaka, the stage of a pratyekabuddha, the stage of a bodhisattva, and the stage of a Tathagata. Although these stages are conventionally described as distinct, within the suchness of all dharmas there is no change, no differentiation, no duality, and no division into two. Although that great bodhisattva has truly realized and entered the suchness of all dharmas and truly abides in the suchness of all dharmas, that bodhisattva makes no distinctions, because non-apprehension is employed as skillful means.

Having truly realized and entered the suchness of all dharmas, this great bodhisattva, although hearing that suchness and all dharmas are neither two nor different, has no doubts or attachments.

Having truly abided in the suchness of all dharmas, when that great bodhisattva emerges from suchness and hears that dharmas possess many different characteristics and categories, that bodhisattva remains free from attachment to them and has no doubts or attachments. Nor does that bodhisattva think: “This accords with reality; this does not accord with reality.” Although not thinking in this way, that bodhisattva is able to know all dharmas in accordance with reality.

This great bodhisattva never utters frivolous speech. Everything that bodhisattva says brings benefit; if it would bring no benefit, that bodhisattva never says it. This great bodhisattva never scrutinizes the virtues and faults, or the good and bad qualities, of others, but teaches them impartially and compassionately. If a great bodhisattva possesses such characteristics, that bodhisattva will certainly never regress from unsurpassed, perfect enlightenment.

Subhuti, non-regressing great bodhisattvas never desire to see the appearances or hear the doctrines of non-Buddhist ascetics, sramanas, brahmins, and others. It is impossible for those sramanas, brahmins, and others truly to know and truly to see the knowable dharmas, or to expound a Dharma gateway of right view. These great bodhisattvas never bow in reverence to other deities worshiped by the non-Buddhists of the world, nor do they ever offer garlands, powdered incense, clothing, precious jewels, banners, canopies, music, lamps, and so forth to deities or non-Buddhists. Any great bodhisattva who possesses such characteristics will certainly never regress from unsurpassed, perfect enlightenment.

Subhuti, non-regressing great bodhisattvas do not fall into the lower realms, do not assume female bodies, and are not born into lowly families, except when, wishing to liberate sentient beings of those kinds, they manifest birth among them and employ skillful means to guide and transform them.

These great bodhisattvas always delight in observing the ten wholesome courses of karma. They themselves abstain from killing living beings through holding wrong views, and encourage others to abstain from killing living beings through holding wrong views. They themselves undertake and practice the ten wholesome courses of karma, and encourage others to undertake and practice the ten wholesome courses of karma. They instruct, demonstrate, encourage, praise, rejoice in, and teach sentient beings, causing them to become steadfast.

Even in dreams, that great bodhisattva does not see himself committing the ten unwholesome courses of karma, nor does any evil or unwholesome thought arise in him; even in dreams, he always undertakes and trains in the ten wholesome courses of karma. Any great bodhisattva who has accomplished such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

Subhuti, all the various scriptures that irreversible great bodhisattvas retain, contemplate, recite, and thoroughly comprehend are entirely for the benefit and happiness of all sentient beings. They constantly reflect: “I shall expound and reveal this Dharma to sentient beings, thereby enabling all their vows to be perfectly fulfilled.” They impartially dedicate to all sentient beings the roots of merit arising from this gift of Dharma, and together with them dedicate these roots of merit toward unsurpassed, complete enlightenment. Any great bodhisattva who has accomplished such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

Subhuti, irreversible great bodhisattvas never give rise to doubt or hesitation concerning the profound Dharma teachings delivered by the Buddha. Neither are they confused; rather, they joyfully accept them with faith. Whatever they say is for the benefit of others.

They speak in due measure, using gentle words. Whether awake or asleep, they remain at ease and do not give rise to afflictions. Whether departing or returning, coming or going, their minds remain fully alert, and they always abide in right mindfulness and right comprehension.

In walking, standing, lying down, and sitting, their actions are dignified; so too when raising and setting down their feet. Wherever they step, they look at the ground and proceed serenely, maintaining right mindfulness and gazing straight ahead. Their movements and speech are never coarse or violent.

The things they use, such as clothing and bedding, are always fragrant and clean. They delight in cleanliness, are ordinarily free from illness, and have no foul odors, filth, lice, bedbugs, or other vermin. Their bodies contain none of the eighty thousand kinds of parasites.

Why is this? Because the superior roots of merit of these great bodhisattvas transcend the world. As their roots of merit gradually increase in this manner, their bodies and minds likewise become purified.

For this reason, the bodies and minds of these bodhisattvas are as firm as vajra and cannot be harmed by adverse conditions.

Any great bodhisattva who has accomplished such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

At that time, Subhuti addressed the Buddha:

“World-Honored One, how should it be known that the minds of these great bodhisattvas are always pure?”

The Buddha said:

“Subhuti, as the roots of merit of those great bodhisattvas gradually increase, all crookedness and deceit likewise never manifest in their minds. For this reason, all their afflictions and unwholesome qualities are permanently extinguished. They also transcend the stages of the shravakas and pratyekabuddhas and swiftly advance toward unsurpassed, complete enlightenment. Therefore, it should be known that their minds are always pure.

“Subhuti, irreversible great bodhisattvas do not prize material gain or care for praise. Their minds remain far removed from jealousy and avarice, and their bodily conduct is faultless. They are not attached to food, drink, clothing, bedding, medicines, possessions, wealth, and so forth.

When they hear the profound Dharma, their minds are not confused; their wisdom is deep and steadfast, and they respectfully accept it with faith. Whatever they hear and receive, they integrate into the profound prajnaparamita. Through the skillful means of prajnaparamita, they also integrate all worldly activities they undertake into the Dharma-nature, and they see no phenomenon as existing outside the Dharma-nature.

Even if some phenomenon should appear not to accord with the Dharma-nature, through skillful means they integrate it into the profound meaning of prajnaparamita. Consequently, they see no phenomenon outside the Dharma-nature. Any great bodhisattva who has accomplished such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

“Subhuti, suppose an evil Mara were to conjure before all the irreversible great bodhisattvas the eight great hells, and within each of those great hells were to conjure countless hundreds of thousands of bodhisattvas, all being scorched amid raging flames and undergoing numerous bitter, grievous, poisonous, and immeasurable torments. Having conjured these things, the evil Mara would say to the irreversible bodhisattvas:

“‘All these bodhisattvas received predictions that they were irreversible from unsurpassed, complete enlightenment, yet they have fallen into such great hells and constantly undergo such terrible suffering. You bodhisattvas have likewise received predictions that you are irreversible from unsurpassed, complete enlightenment, but you too will fall into these great hells and undergo terrible suffering. The Buddha predicted that you would endure extreme torment in the great hells; he did not predict that you were irreversible from unsurpassed, complete enlightenment.

Therefore, quickly abandon the aspiration for great enlightenment, and perhaps you may escape the suffering of these hells. In the future, you may be born in the heavenly realms or among human beings and enjoy the most exquisite pleasures.’

“At that time, although the irreversible great bodhisattvas hear and see such things, their minds remain unmoved, free from doubt and fear. They merely reflect: ‘It is certainly impossible for great bodhisattvas who have received predictions of irreversibility to fall into the unfortunate realms, undergo suffering from which they cannot escape, and remain there. What we have heard and seen today must be a fabrication of the evil Mara. What the evil Mara says is entirely false.’ Any great bodhisattva who has accomplished such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

“Subhuti, suppose an evil Mara were to assume the appearance of a shramana, approach the irreversible great bodhisattvas, and say: ‘The scriptures associated with the profound prajnaparamita that you previously heard, retained, and recited are all false teachings. Quickly cast them aside and do not regard them as true. If you can cast them aside at once, I shall teach you the genuinely pure Dharma of the Buddha so that you may swiftly realize unsurpassed enlightenment. What you heard before was not truly spoken by the Buddha; it was a collection of fraudulent compositions compiled by others. Only what I say is truly the word of the Buddha.’

“Subhuti, you should know that if a great bodhisattva hears such words and becomes mentally disturbed, doubtful, or afraid, that bodhisattva has not yet received the prediction of irreversibility.

“If a great bodhisattva hears such words but remains mentally undisturbed, free from doubt and fear, abiding solely in the unconditioned, signless, and unborn Dharma-nature, that great bodhisattva, in whatever he does, does not rely upon the words of others and cannot be shaken by the instructions of others. Just as arhats, in whatever they do, do not rely upon the words of others, for they have directly realized the Dharma-nature and are neither confused nor doubtful, and no evil Mara can overthrow them, so too this irreversible great bodhisattva cannot be ruined by any shravaka, pratyekabuddha, non-Buddhist practitioner, evil Mara, or other being, nor can any of them cause him to retreat from the aspiration for enlightenment.

Any great bodhisattva who has accomplished such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

“Subhuti, suppose an evil Mara were to assume the appearance of a close friend, approach the irreversible great bodhisattvas, and say: ‘What you are practicing is the Dharma of samsara, not the bodhisattva practice. You should now cultivate the path that brings suffering to an end, swiftly extinguish all suffering, and attain parinirvana.’”

At that time, the evil Māra expounded to the bodhisattvas a teaching resembling the path that leads to birth and death, saying: “This is the true path. By cultivating this path, you will swiftly bring all birth, aging, sickness, and death to an end and enter nirvana. You should already be weary of and abandon the suffering of your present body; how much more should you refrain from seeking to undergo a body of suffering in a future life? You should carefully reflect for yourselves and relinquish what you previously believed.”

When the great bodhisattvas heard that person speak, their minds neither wavered nor became doubtful or afraid. They merely thought: The one who speaks such words is surely the evil Māra.

Then that Māra said to the bodhisattvas: “Do you wish to hear of the fruitless practices of bodhisattvas? Bodhisattvas, throughout as many great eons as there are sands in the Ganges, presented immeasurable varieties of the finest offerings to the Buddhas. Moreover, in the presence of as many Buddhas as there are sands in the Ganges, they cultivated immeasurable kinds of difficult ascetic practices, drew near to and reverently served as many Buddha-Blessed Ones as there are sands in the Ganges, and questioned immeasurably and boundlessly many Buddha-Blessed Ones, as numerous as the sands of the Ganges, concerning the path bodhisattvas should cultivate.

In response to their questions, they received instructions in due sequence. Those assemblies of great bodhisattvas, in accordance with the Buddhas’ teachings, diligently cultivated and trained for immeasurable eons, yet still could not attain their desired fruit of unsurpassed, complete enlightenment. How much less could you attain it today?”

Although the bodhisattvas heard these words, their minds neither wavered nor became afraid or doubtful. That Māra immediately went there and transformed himself into innumerable bhikṣus, saying to the bodhisattvas: “All these bhikṣus, in past ages, cultivated immeasurable difficult ascetic practices for countless eons, yet were still unable to attain unsurpassed enlightenment. They have now all retreated and abide in the fruit of arhatship.

How could you possibly attain enlightenment?” Having seen and heard this, those bodhisattvas thought: This is certainly the evil Māra. Wishing to disturb us, he has manifested such things. It is surely impossible for bodhisattvas who cultivate prajnaparamita to perfection not to realize unsurpassed, complete enlightenment, but instead retreat and abide in the stages of śrāvakas or pratyekabuddhas.

The bodhisattvas further thought: If bodhisattvas practice the bodhisattva path according to the Buddha’s teachings, yet fail to realize unsurpassed, complete enlightenment, that is certainly impossible. Therefore, one should know that everything seen and heard today was surely created and spoken by the evil Māra.

Any great bodhisattva who possesses such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

Subhūti, whenever the evil Māra assumes the appearance of a bhikṣu and approaches any irreversible great bodhisattva, wishing to make that bodhisattva grow weary of and abandon unsurpassed enlightenment, he says: “The knowledge of all-knowing wisdom is equal to space, has non-nature as its nature, and is originally empty in its own characteristic. All dharmas are likewise equal to space, have non-nature as their nature, and are originally empty in their own characteristics.

Within this emptiness of their own characteristics, there is not a single dharma that can be called an attainer, nor is there a single dharma that can be called that which is attained; the place of attainment, the time of attainment, and that by means of which attainment occurs are also unobtainable. Since all dharmas are equal to space, have non-nature as their nature, and are originally empty in their own characteristics, why should you endure hardship in vain while seeking to realize unsurpassed, complete enlightenment?

What you previously heard—that bodhisattva assemblies should seek unsurpassed, complete enlightenment—was all spoken by Māra and was not the Buddha’s true teaching. You should relinquish the aspiration to realize unsurpassed, complete enlightenment and should not subject yourselves to hardship day and night for the sake of sentient beings. Although you perform countless difficult ascetic practices and seek enlightenment, you will never attain it.”

When this great bodhisattva hears such words of dissuasion and reproach, the bodhisattva carefully observes: These are the deeds of the evil Māra, who wishes to weaken my great aspiration for enlightenment. I must not now accept or believe his words and thereby lose the great aspiration for enlightenment that I have already aroused. I must become even more steadfast and resolute, never allowing myself to be shaken. Any great bodhisattva who possesses such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

Subhūti, all irreversible great bodhisattvas, whenever they wish to enter the first dhyāna through the fourth dhyāna, can enter them at will. Although these great bodhisattvas enter the fourth dhyāna, they do not accept its resultant rebirth. Wishing to benefit and bring happiness to sentient beings, they assume bodies in accordance with those who are to be taught; thus, according to their vows, they are able to teach and transform them all.

Once they have accomplished what had to be done, they immediately relinquish those bodies. Therefore, although they can enter the dhyānas, they do not take rebirth through the force of those states. In order to liberate sentient beings, they are reborn in the desire realm; although born in the desire realm, they are not defiled by desire.

Any great bodhisattva who possesses such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

Subhūti, all irreversible great bodhisattvas do not prize fame or cling to praise. They harbor no anger toward sentient beings but always help them obtain benefit and happiness. Whether coming or going, entering or leaving, their minds are not distracted; in all their deportment, whether advancing or stopping, they constantly abide in right mindfulness.

For the sake of sentient beings, although bodhisattvas dwell in the household life, their minds do not become attached to it. Although they appear to enjoy sensual pleasures, their minds are weary and apprehensive, like travelers passing along a dangerous road who remain constantly afraid. Although they eat and drink, their hearts remain anxious and uneasy, thinking only of when they will escape this peril.

Although they appear to use various kinds of wealth and possessions, they do not give rise to craving or attachment toward them, nor do they sustain themselves by unlawful or improper means. They would rather sacrifice themselves than harm others.

Why is this? Because bodhisattvas who practice profound prajnaparamita are the most honored among humans, the virtuous among humans, the noble among humans, the bulls among humans, the lotuses among humans, the lordly elephants among humans, the lions among humans, the mighty among humans, the guides among humans, and the heroes among humans. Fundamentally, it is for the benefit and happiness of all sentient beings that they appear in the household life and employ skillful means to benefit them. How could they infringe upon or harm others merely for the sake of their own livelihood? Why is this? These bodhisattvas have embraced the skillful means of profound prajnaparamita.

Any great bodhisattva who possesses such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

Subhūti, all irreversible great bodhisattvas are constantly followed and closely guarded on both sides by vajra-bearing Yakṣa spirit-kings, who prevent nonhuman beings and others from using sinister supernatural powers to harm their bodies or minds. Through these causes and conditions, until those bodhisattvas attain unsurpassed, complete enlightenment, their bodies and minds remain at ease and are never disturbed. They possess all the marks of a great person, their faculties are complete, their minds incline toward wholesome conduct, and they always maintain pure livelihood.

They do not practice magic arts, interpret auspicious and inauspicious signs, use spells to command spirits and ghosts, compound medicines, deceive lowly people, ingratiate themselves with the rich and powerful, disdainfully slight sages and saints, or improperly associate with men and women. They do not praise themselves and disparage others for the sake of fame or profit. They do not cast sidelong glances, jest, or laugh with defiled intentions.

They uphold pure precepts, and their dispositions are sincere, gentle, and upright.

Any great bodhisattva who possesses such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

Subhuti! All irreversible bodhisattvas, though possessing outstanding skill in the writings and crafts of the various worlds, do not become attached to them, because they all contain impure and defiled words, falsehood, and conceit, and because they realize that all dharmas are unobtainable. Although they are also well versed in the treatises of worldly non-Buddhist traditions, they do not become enamored of them, because they realize the emptiness of the intrinsic nature of all dharmas. The treatises of worldly non-Buddhist traditions discuss many principles involving additions and omissions, but the bodhisattva path does not accord with such things.

Any great bodhisattva who possesses such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

Subhuti! All irreversible great bodhisattvas have still other characteristics, which I shall analyze and explain clearly to you. That is to say, because such bodhisattvas practice the profound prajnaparamita and realize that all dharmas are empty, they take no pleasure in examining or discussing such matters as kings, bandits, armies, battles, cities, towns, villages, various kinds of carriages and horses, elephants, clothing, food and drink, beds, fragrances and flowers, men and women, ugliness and beauty, gardens and forests, ponds and lakes, mountains and seas, and so forth.

They take no pleasure in examining or discussing matters concerning yakshas, rakshasas, and other ghosts and spirits. They take no pleasure in examining or discussing roads, marketplaces, towers, commerce, and so forth. They take no pleasure in examining or discussing dancing, singing, music, gestures, jesting, laughter, and so forth.

They take no pleasure in examining or discussing sandbanks, islands, bridges, waterways, boats, gold, jewels, and so forth. They take no pleasure in examining or discussing the moon and stars, rain and wind, cold and heat, good and bad omens, and so forth. They take no pleasure in examining or discussing mutually contradictory doctrines and meanings, verses, and so forth.

They take no pleasure in examining or discussing matters corresponding to ordinary beings, shravakas, or pratyekabuddhas. They delight only in examining and discussing matters corresponding to prajnaparamita.

Subhuti, you should know that these great bodhisattvas are never separated from attention corresponding to the profound prajnaparamita and are never separated from the mind of omniscience. They take no pleasure in opposition, contention, or litigation, but delight in harmony and concord. They always seek the true Dharma and do not delight in what is contrary to the Dharma.

They always cherish good spiritual friends and take no pleasure in bad companions. They delight in speaking words of true Dharma and keep far from words contrary to the Dharma. They wish to behold the Tathagata and rejoice in the community of renunciants.

Wherever, in any land throughout the ten directions, a Buddha, the Blessed One, expounds the essential true Dharma, they vow to be born in that world so that they may draw near, make offerings, and listen to the true Dharma.

Subhuti, you should know that these great bodhisattvas most often pass away from the heavens of the desire realm or the form realm and are born among human beings. In Jambudvipa, they become skilled in various crafts, incantations, scriptures, geography, astronomy, and the doctrines and meanings of the Dharma. Or they are born in frontier regions where there are great cities and great kingdoms, bringing great benefit to sentient beings.

Subhuti, you should know that these great bodhisattvas never doubt whether they are irreversible or reversible. Nor do they entertain doubts as to whether the dharmas of their own stage exist or do not exist. They accurately and clearly recognize all the deeds of Mara. Just as stream-enterers never entertain doubts concerning the dharmas of their own stage, so, even if evil Maras create disturbances and deceptions, they cannot cause these bodhisattvas to waver. These irreversible great bodhisattvas certainly entertain no doubts concerning the dharmas of their own stage; they clearly recognize the deeds of Mara and do not submit to Mara's power.

It is like a person who commits an uninterrupted karma: the mind continuously creating that karma follows them forever, as a shadow never leaves the body. Until the time of death it cannot be left behind, and even if another state of mind arises, it cannot be suppressed. These bodhisattvas are likewise: their irreversible minds follow them forever, securely established in the irreversible stage of a bodhisattva.

Devas, humans, asuras, and others in the world cannot shake them or destroy the Dharma they have personally attained. They clearly recognize all the activities of Mara and never doubt the Dharma they have realized. Even when born into another life, they do not give rise to a mind corresponding to the shravaka or pratyekabuddha vehicles, nor do they doubt themselves, wondering, “Will I be able to attain unsurpassed, complete enlightenment in a future life?” Securely established in their own stage, they do not follow other conditions.

The dharmas of their own stage cannot be destroyed. Why? Because these bodhisattvas have perfected unwavering, irreversible wisdom.

No adverse condition can shake them, and their minds are firmer than diamond.

Suppose an evil Mara assumes the appearance of a Buddha, approaches a bodhisattva, and says: “You should now seek arhatship, bring all your outflows to an end, and enter parinirvana. You are not yet fit to receive a prediction of great enlightenment, nor have you attained the patient acceptance of the non-arising of dharmas. Since you do not yet possess the characteristics of irreversibility, the Tathagata cannot predict that you will attain unsurpassed, complete enlightenment.”

When this great bodhisattva hears such words, their mind does not change or waver; they neither retreat nor lose what they have attained, and they are neither alarmed nor afraid. They merely reflect: “This must certainly be an evil Mara or one of Mara's retinue who has conjured the appearance of a Buddha and come before me to speak such words. If a Buddha had truly spoken, the words would not be like these.”

Subhuti, you should know that if, upon hearing that person's words, a great bodhisattva can examine them and reflect in this way: “This is certainly an evil Mara who has assumed the appearance of a Buddha. He wishes to separate me from the profound prajnaparamita and make me abandon my aspiration for unsurpassed, complete enlightenment. Therefore, I must not heed what he says.” At that moment, Mara becomes terrified and immediately disappears.

This great bodhisattva is certainly established in the irreversible stage and long ago received from past Buddhas a prediction of great enlightenment. Why? Because this great bodhisattva fully possesses the characteristics of the irreversible stage, can clearly recognize the deeds of evil Maras, and causes them to vanish, unable to appear again.

Any great bodhisattva who possesses such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

Subhuti! Some irreversible great bodhisattvas, while practicing the profound prajnaparamita, protect the true Dharma without sparing even their lives, much less their wealth, friends, or relatives. To protect the true Dharma, they courageously apply themselves with diligence and constantly reflect: “This true Dharma is the pure Dharma-body of the Buddhas, revered and honored with offerings by all Tathagatas. By now protecting the Dharma of the Buddhas of the past, present, and future, I am protecting the pure Dharma-body of the Buddhas of the three times. Therefore, I should not spare my life, wealth, or friends in protecting the true Dharma.”

They further reflect: “This true Dharma belongs universally to the Buddhas, the Blessed Ones, of the three times. I, too, am numbered among the future Buddhas, for the Buddha has predicted my attainment of the path and fruit of enlightenment. For this reason, the true Dharma of the Buddhas is my Dharma as well. I should protect it without sparing my life, wealth, or friends. When I become a Buddha in the future, I shall also expound this Dharma for sentient beings.” Because these great bodhisattvas perceive such benefits, they protect the true Dharma taught by the Tathagata without sparing their lives, and until enlightenment they never become indolent or weary.

Any great bodhisattva who possesses such characteristics is certainly irreversible from unsurpassed, complete enlightenment.

Subhuti! Some irreversible great bodhisattvas hear the true Dharma taught by the Tathagatas, Worthy Ones, Completely Awakened Ones, without doubt or uncertainty. Having heard it, they receive and retain it without forgetting, continuing until they attain unsurpassed, complete enlightenment, because they have attained the dharani of retaining what is heard.

Then Subhuti addressed the Buddha:

– Blessed One! Does this great bodhisattva remain free from doubt and uncertainty only when hearing the Tathagata, the Worthy One, the Perfectly Enlightened One teach the true Dharma, never forgetting it until attaining enlightenment; or can this great bodhisattva also remain free from doubt and uncertainty when hearing bodhisattvas, shravakas, devas, nagas, yakshas, humans, nonhumans, and others teach the true Dharma, never forgetting it until attaining enlightenment?

The Buddha said:

– Subhuti! When this great bodhisattva hears all the sounds and languages of sentient beings, this great bodhisattva can fully comprehend their words, meanings, and principles, remains free from doubt and uncertainty, and never forgets them. Why? Because this great bodhisattva has attained acceptance of the non-arising of dharmas and has thoroughly penetrated the true nature of all dharmas. Therefore, everything heard concerning the Dharma accords with it and gives rise to neither doubt nor uncertainty. Moreover, having attained the dharani of retention through hearing, this great bodhisattva can always remember and remain mindful, never forgetting.

Any great bodhisattva who possesses such characteristics has certainly become irreversible from unsurpassed, perfect enlightenment.

Subhuti, you should know that these are the characteristics of an irreversible great bodhisattva.

XVIII. CHAPTER ON THE CHARACTERISTICS OF EMPTINESS

01

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! An irreversible great bodhisattva possesses vast and exceedingly rare merit.

Blessed One! Even if the characteristics of irreversible great bodhisattvas were explained for as many kalpas as there are grains of sand in the Ganges, the characteristics described by the Buddha would reveal that irreversible great bodhisattvas possess immeasurable and extraordinary merit. I beseech the Tathagata, the Worthy One, the Perfectly Enlightened One to teach again the domains of meaning corresponding to profound prajnaparamita, so that bodhisattvas may abide therein and cultivate all virtues, swiftly bringing them to perfection.

The Buddha said:

– Subhuti! Excellent, excellent! You are now able, for the sake of the assemblies of great bodhisattvas, to ask the Tathagata, the Worthy One, the Perfectly Enlightened One about the domains of meaning corresponding to profound prajnaparamita, so that bodhisattvas may abide therein and cultivate all virtues, swiftly bringing them to perfection.

Subhuti, you should know that the domains of meaning corresponding to profound prajnaparamita are emptiness, signlessness, wishlessness, nonactivity, non-arising, non-cessation, nonexistence, quiescence, freedom from defilement, and nirvana.

The Venerable Subhuti addressed the Buddha:

– Blessed One! Is only this Dharma called the domain of meaning corresponding to profound prajnaparamita, or are all dharmas called domains of meaning corresponding to profound prajnaparamita?

The Buddha said:

– Subhuti! All dharmas are also called domains of meaning corresponding to profound prajnaparamita. Why? Because all form, feeling, perception, formations, and consciousness are also called domains of meaning corresponding to profound prajnaparamita.

Subhuti! Why is it said that all form, feeling, perception, formations, and consciousness are also called domains of meaning corresponding to profound prajnaparamita?

Subhuti, you should know that because true suchness is profound, form is profound; because true suchness is profound, feeling, perception, formations, and consciousness are also profound. Therefore, all form, feeling, perception, formations, and consciousness are called domains of meaning corresponding to profound prajnaparamita.

Subhuti! Because the true suchness of form is profound, form is also profound; because the true suchness of feeling, perception, formations, and consciousness is profound, feeling, perception, formations, and consciousness are also profound. Therefore, all form, feeling, perception, formations, and consciousness are also called domains of meaning corresponding to profound prajnaparamita.

Subhuti! A domain in which there is no form is called the profundity of form. A domain in which there is no feeling, perception, formations, or consciousness is called the profundity of feeling, perception, formations, and consciousness. Therefore, all form, feeling, perception, formations, and consciousness are also called domains of meaning corresponding to profound prajnaparamita.

Then Subhuti addressed the Buddha:

– Blessed One! Is it through profound and wondrous skillful means that various analogies concerning form are employed to reveal nirvana, and various analogies concerning feeling, perception, formations, and consciousness are employed to reveal nirvana?

The Buddha said:

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

Subhuti, you should know that great bodhisattvas should resolutely and carefully contemplate these domains of meaning corresponding to profound prajnaparamita and think: “I should now abide according to the teachings of profound prajnaparamita. I should now train according to the teachings of profound prajnaparamita.”

Subhuti, you should know that if a great bodhisattva can resolutely and carefully contemplate these domains of meaning corresponding to profound prajnaparamita, abide according to the teachings of profound prajnaparamita, and train according to the teachings of profound prajnaparamita, then, by relying upon this profound prajnaparamita, resolutely and carefully contemplating it, and diligently cultivating and training in it for even a single day, the merit attained by this great bodhisattva will be immeasurable and boundless.

It is like a lustful man who repeatedly seeks opportunities and arranges a rendezvous with a beautiful woman. If some obstacle prevents that woman from coming to their appointed meeting place, the flames of this man’s lustful desire blaze and overflow. Subhuti! What do you think? Toward whom is this man’s lustful desire directed?

– Blessed One! This man’s lustful desire is directed toward that woman. He thinks: “How can I bring this woman here to meet me so that we may sport and indulge in pleasure?”

– Subhuti! What do you think? How many times does this man give rise to thoughts of desire throughout the day and night?

– Blessed One! Throughout the day and night, this man constantly gives rise to a great many thoughts of desire.

The Buddha said:

– Subhuti! If a great bodhisattva relies upon profound prajnaparamita, resolutely and carefully contemplates it, and diligently cultivates and trains in it for even a single day, then the number of kalpas of wandering in the cycle of birth and death that this great bodhisattva transcends equals the number of thoughts of desire produced by that lustful man over the course of one day and one night.

Subhuti, you should know that to the extent this great bodhisattva relies upon profound prajnaparamita, resolutely and carefully contemplates it, and diligently cultivates and trains in it, to that extent this great bodhisattva can be freed from offenses that obstruct the path to unsurpassed, perfect enlightenment. Therefore, by relying upon profound prajnaparamita, resolutely and carefully contemplating it, and diligently cultivating and training in it, a great bodhisattva swiftly realizes unsurpassed, perfect enlightenment.

Subhuti, you should know that if a great bodhisattva relies upon profound prajnaparamita, resolutely and carefully contemplates it, and diligently cultivates and trains in it for one day and one night, the merit attained surpasses the immeasurable and boundless merit from generosity attained by bodhisattvas who, while remaining apart from profound prajnaparamita, practice for as many great kalpas as there are grains of sand in the Ganges.

Subhuti! If a great bodhisattva relies upon profound prajnaparamita, resolutely and carefully contemplates it, and diligently cultivates and trains in it for one day and one night, the merit attained surpasses the immeasurable and boundless merit from generosity attained by bodhisattvas who, while remaining apart from profound prajnaparamita, spend as many great kalpas as there are grains of sand in the Ganges presenting offerings to stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas.

Subhuti! If a great bodhisattva abides according to the teachings of profound prajnaparamita and, for one day and one night, diligently cultivates and trains in generosity, pure ethical discipline, patient endurance, diligence, meditation, and prajnaparamita, the merit attained surpasses the immeasurable and boundless merit attained by bodhisattvas who, while remaining apart from profound prajnaparamita, diligently cultivate and train in generosity, pure ethical discipline, patient endurance, diligence, meditation, and prajnaparamita for as many great kalpas as there are grains of sand in the Ganges.

Subhuti! If a great bodhisattva abides in accordance with the profound prajnaparamita as taught and, for the duration of one day and night, bestows the wondrous Dharma upon sentient beings, the merit thereby attained surpasses the immeasurable and boundless merit attained by bodhisattvas who, remaining apart from the profound prajnaparamita, bestow the wondrous Dharma upon sentient beings throughout as many great kalpas as there are grains of sand in the Ganges.

Subhuti! If a great bodhisattva abides in accordance with the profound prajnaparamita as taught and, for the duration of one day and night, cultivates the thirty-seven factors of enlightenment and other roots of virtue, the merit thereby attained surpasses the immeasurable and boundless merit attained by bodhisattvas who, remaining apart from the profound prajnaparamita, cultivate the thirty-seven factors of enlightenment and other roots of virtue throughout as many great kalpas as there are grains of sand in the Ganges.

Subhuti! If a great bodhisattva abides in accordance with the profound prajnaparamita as taught and, for the duration of one day and night, practices various forms of material giving and Dharma giving, dwells in a secluded place, contemplates with right mindfulness, equally shares with all sentient beings the various meritorious deeds previously cultivated, and together with them dedicates these merits toward unsurpassed, complete, perfect enlightenment, the merit thereby attained surpasses the immeasurable and boundless merit attained by bodhisattvas who, remaining apart from the profound prajnaparamita, practice various forms of material giving and Dharma giving, dwell in secluded places, contemplate with right mindfulness,

equally share with all sentient beings the various meritorious deeds previously cultivated, and together with them dedicate these merits toward unsurpassed, complete, perfect enlightenment throughout as many great kalpas as there are grains of sand in the Ganges.

Subhuti! If a great bodhisattva abides in accordance with the profound prajnaparamita as taught and, for the duration of one day and night, universally contemplates the merits and roots of virtue of all the Buddhas, the Blessed Ones, and their disciples of the three times; harmoniously gathers them together; rejoices in them as though they were immediately present; equally shares them with all sentient beings; and together with them dedicates these merits toward unsurpassed, complete, perfect enlightenment, the merit thereby attained surpasses the immeasurable and boundless merit attained by bodhisattvas who, remaining apart from the profound prajnaparamita, universally contemplate the merits and roots of virtue of all the Buddhas, the Blessed Ones, and their disciples of the three times;

harmoniously gather them together; rejoice in them as though they were immediately present; equally share them with all sentient beings; and together with them dedicate these merits toward unsurpassed, complete, perfect enlightenment throughout as many great kalpas as there are grains of sand in the Ganges.

Fascicle 549

END