大般若波羅蜜多經

02

Furthermore, Subhuti! If bodhisattvas wish to realize unsurpassed, complete and perfect enlightenment, they should carefully ask other bodhisattvas: “How should a bodhisattva cultivate all the factors conducive to enlightenment? What kind of mind should one arouse so that a bodhisattva may cultivate emptiness, signlessness, wishlessness, non-action, non-arising, non-cessation, non-origination, inexhaustibility, absence of intrinsic nature, and ultimate reality without realizing them, yet still cultivate prajnaparamita?”

Subhuti, you should know! If those other bodhisattvas, when asked in this way, reply that great bodhisattvas should only contemplate emptiness, or signlessness, and so forth up to nirvana, but do not teach that they must remain mindful of all sentient beings, never abandon them, and deliver them through supreme skillful means, then you should know that those bodhisattvas have never been given by the Buddhas a prediction of non-retrogression from unsurpassed, complete and perfect enlightenment.

Why? Because those bodhisattvas are not yet able to teach and clearly distinguish the stage of non-retrogression and the unique characteristics of the Dharma of the assemblies of bodhisattvas. Since they do not clearly understand that they are being asked about the practices, conditions, and characteristics of the stage of non-retrogression, they are also unable to answer.

At that time, Subhuti said to the Buddha:

– Blessed One! Is there, moreover, any condition by which one may know that they are non-retrogressing bodhisattvas?

The Buddha told Subhuti:

– There are indeed conditions by which one may know that those bodhisattvas are non-retrogressing. That is, there are bodhisattvas who, whether or not they have heard the profound prajnaparamita, are nevertheless able to answer correctly the foregoing questions put to them and are able to practice correctly the bodhisattva practices of the stage of non-retrogression. By these conditions, one knows that such bodhisattvas are non-retrogressing.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason are there many bodhisattvas who seek to train for unsurpassed, complete and perfect enlightenment, yet few who are able to answer correctly?

The Buddha told Subhuti:

– Although there are many bodhisattvas who seek to train for unsurpassed, complete and perfect enlightenment, few bodhisattvas have received a prediction that they will attain the wondrous wisdom of the stage of non-retrogression. Those who have received such a prediction are able to answer correctly.

Subhuti, you should know! The wholesome roots of these bodhisattvas are pure and radiant, and their wisdom is vast and profound. The world, devas, humans, asuras, and others cannot undermine them. They will certainly realize unsurpassed, complete and perfect enlightenment.

Furthermore, Subhuti! If bodhisattvas, even in dreams, take no delight in the dharmas of the three realms and do not praise any dharma of the stages of the shravakas or pratyekabuddhas, and although they contemplate all dharmas as being like things seen in a dream, they neither grasp at nor realize nirvana, you should know that these are characteristics of bodhisattvas at the stage of non-retrogression.

Furthermore, Subhuti! If bodhisattvas dream of seeing a Tathagata, Arhat, Completely and Perfectly Enlightened One seated upon a lion throne and teaching the Dharma to immeasurable, innumerable hundreds of thousands of myriads of kotis of bhiksus respectfully surrounding him, or dream that they themselves are doing likewise, you should know that these are characteristics of bodhisattvas at the stage of non-retrogression.

Furthermore, Subhuti! If bodhisattvas dream of seeing a Tathagata, Arhat, Completely and Perfectly Enlightened One fully adorned with the thirty-two excellent marks and the eighty beautiful characteristics, encircled by a brilliantly shining halo extending one fathom, rising into the midst of empty space together with an immeasurable assembly, displaying great supernormal powers to expound the true Dharma, and producing emanated beings whom he instructs to go to boundless Buddha-realms in other directions to perform the works of the Buddhas, or dream that they themselves are doing likewise, you should know that these are characteristics of bodhisattvas at the stage of non-retrogression.

Furthermore, Subhuti! Bodhisattvas may dream of vicious bandits destroying cities and settlements; of raging fires consuming villages; of lions, tigers, wolves, savage beasts, venomous snakes, scorpions, and the like coming to harm them; of enemies seeking to behead them; of their parents, spouses, children, or relatives being about to die; or of various sufferings about to oppress them personally. Although they see many such frightening and terrifying events, they are neither alarmed nor distressed.

Upon awakening from the dream, they immediately reflect that the three realms are unreal and that everything is like a dream. They think, “When I attain unsurpassed, complete and perfect enlightenment, I shall teach the Dharma to sentient beings, enabling them to understand that the three realms are all false and illusory, like a dream.” You should know that these are characteristics of bodhisattvas at the stage of non-retrogression.

Furthermore, Subhuti! If bodhisattvas, even in dreams, see various kinds of sentient beings in the realms of hell beings, animals, and hungry ghosts, they immediately think, “I must diligently cultivate the practices of a great bodhisattva so that I may swiftly proceed directly to unsurpassed, complete and perfect enlightenment, and so that within my land there will be neither such realms as those of hell beings, animals, and hungry ghosts, nor even their names.” Upon awakening from the dream, they think in the same way.

Subhuti, you should know! When these bodhisattvas become Buddhas, their lands will be pure and will certainly contain neither evil destinies nor even the names of evil destinies. You should know that these are characteristics of bodhisattvas at the stage of non-retrogression.

Furthermore, Subhuti! If bodhisattvas dream of seeing fire burning sentient beings in the hell realms and elsewhere, or again see it consuming villages, cities, and settlements, they immediately make this vow: “If I have received a prediction of non-retrogression and shall realize unsurpassed, complete and perfect enlightenment, may this fierce fire be extinguished at once and become cool.” If, after making such a vow, these bodhisattvas see in their dreams that the fire is immediately extinguished, you should know that they have received a prediction of non-retrogression. If, after making such a vow, they see in their dreams that the fire is not immediately extinguished, you should know that they have not yet received a prediction of non-retrogression.

Furthermore, Subhuti! If, while awake, bodhisattvas see a fierce fire blazing up and consuming cities and settlements or consuming villages, they immediately think, “In dreams and while awake, I have previously seen in myself the characteristics, practices, and conditions of the stage of non-retrogression, but I do not yet know whether they are true or false. If what I have seen is truly present, may this fierce fire be extinguished at once and become cool.”

Subhuti, you should know! If these bodhisattvas make such a vow and speak these words of truth, and the fierce fire is then immediately extinguished, you should know that they have received a prediction of non-retrogression. But if these bodhisattvas make such a vow and speak these words of truth, yet the fire is not immediately extinguished, you should know that they have not yet received a prediction of non-retrogression.

Furthermore, Subhuti! If, while awake, bodhisattvas see fire consuming cities and settlements or consuming villages, they immediately think, “In a dream or while awake, I have previously seen in myself the characteristics, practices, and conditions of the stage of non-retrogression. If what I have seen is certainly true, then I shall certainly realize unsurpassed, complete and perfect enlightenment. May this great fire be extinguished at once and become cool.”

Subhuti, you should know! After these bodhisattvas have made such a true vow, if the fierce fire does not immediately go out, but continues burning from one house to another and from one village to another, and only after spreading successively in this way is extinguished, you should know that these bodhisattvas have certainly received the prediction of non-retrogression. The burning occurs because those sentient beings have created increasingly grave karma by destroying the true Dharma.

Because of this karma, those sentient beings first fell into the evil destinies and endured the fruits of severe suffering for countless kalpas; now, having been born among human beings, they continue to undergo the residual calamity of that retribution. Or, because of this karma, they will fall into the evil destinies and endure the fruits of severe suffering for countless kalpas, while the slight calamity they now undergo in the human realm is a remnant from a former life.

You should know that this is a characteristic of bodhisattvas abiding at the stage of non-retrogression.

Furthermore, Subhuti! There are other characteristics and modes of conduct by which one may know that someone is a great bodhisattva who is irreversible. I shall instruct you and distinguish them clearly for you. You should listen attentively and reflect well.

Subhuti said:

– Venerable Blessed One! May the Blessed One please instruct us. We earnestly wish to hear.

The Buddha told Subhuti:

– Suppose bodhisattvas see a man or woman, a boy or girl, who has been possessed by a nonhuman being and is suffering torments from which they cannot escape. They immediately think: “If the Tathagatas, Arhats, Perfectly Enlightened Ones know that I have attained purity of aspiration, then may they predict that I shall not regress from unsurpassed, complete enlightenment. If I have long since brought forth a pure aspiration to seek realization of unsurpassed, complete enlightenment, then I have abandoned all thoughts of becoming a sravaka or pratyekabuddha, and do not seek realization of unsurpassed, complete enlightenment with the thought of a sravaka or pratyekabuddha. If in a future life I shall certainly attain unsurpassed, complete enlightenment, then I shall always benefit and bring peace and happiness to all sentient beings until the end of the future. If in the worlds of the ten directions there are indeed at present countless Tathagatas, Arhats, Perfectly Enlightened Ones who teach the true Dharma for the benefit of sentient beings, and if those Tathagatas, Arhats, Perfectly Enlightened Ones see and know all things, fully comprehend and realize all things, and with their present knowledge and vision know the differing aspirations of all sentient beings, then may they compassionately illuminate what I have thought and what I now declare with complete sincerity and truth: ‘If I can truly cultivate the bodhisattva practices, shall certainly realize unsurpassed, complete enlightenment, and shall rescue sentient beings and forever end their suffering of birth and death, then may this man or woman, this boy or girl, no longer be disturbed by the nonhuman being, and may the nonhuman being obey my words and depart immediately.’” If, after these bodhisattvas have spoken such words, the nonhuman being does not depart, you should know that they are bodhisattvas who have not yet received the prediction of non-retrogression. If the nonhuman being departs immediately, you should know that they are bodhisattvas who have received the prediction of non-retrogression.

Furthermore, Subhuti! Some bodhisattvas have not yet fully cultivated all the qualities of a Buddha, have not yet entered the bodhisattva’s certainty of rightness, are not yet free from the disturbances of evil Mara, cannot yet clearly discern the deeds of Mara, have not yet received the prediction of non-retrogression from enlightenment, and cannot themselves discern whether their roots of virtue are many or few, deep or shallow.

Having cultivated only a little, they give rise to overweening pride. Imitating other bodhisattvas, they utter true and sincere vows and are then deceived by evil Mara. That is, when such bodhisattvas see a man or woman, a boy or girl, who has been possessed by a nonhuman being and is suffering torments from which they cannot escape, they rashly make this true and sincere vow: “If the Buddhas of the past have already predicted that I shall attain non-retrogression from unsurpassed, complete enlightenment, may this man, woman, and so forth no longer be disturbed by the nonhuman being.

May that nonhuman being obey my words and swiftly depart.” After these bodhisattvas have spoken thus, evil Mara, wishing to deceive them, drives and urges the nonhuman being to depart. Why? Because the awesome power of evil Mara is greater than that of the nonhuman being; therefore, obeying Mara’s command, the nonhuman being immediately departs.

When those bodhisattvas see this, they rejoice exultantly and think: “It was through my awesome power that the nonhuman being departed. Why? Because the nonhuman being obeyed my vow and immediately released this man or woman, and not for any other reason.”

Unable to discern clearly that this was Mara’s doing, these bodhisattvas attribute it to their own power and mistakenly rejoice. Relying on this, they disparage other bodhisattvas, saying: “The Buddhas of the past have already predicted that I shall attain non-retrogression from unsurpassed enlightenment, and every vow I make is fulfilled. You have not yet received predictions from the Buddhas and should not imitate me by making vows. Even if you set a time for their fulfillment, they will be entirely without result.”

These bodhisattvas disparage and scorn other bodhisattvas. Relying on their slight and mistaken ability, they give rise to many forms of overweening pride regarding their merits and thus become distant from unsurpassed, complete enlightenment and cannot realize the knowledge of all-knowing wisdom. Because these bodhisattvas lack the power of skillful means, they foster many kinds of overweening pride and disparage and scorn other bodhisattvas. Therefore, although they cultivate diligently and energetically, they still fall to the stage of a sravaka or pratyekabuddha.

These bodhisattvas possess scant merit and virtue; therefore, the wholesome deeds they perform and the vows they make all follow the workings of Mara.

These bodhisattvas are unable to draw near to, revere, make offerings to, honor, and praise genuine spiritual friends. They are unable to inquire about the characteristics and modes of conduct of bodhisattvas who have attained non-retrogression, nor can they inquire about and understand the deeds performed by the armies of evil Mara. Consequently, Mara’s bonds upon them grow ever firmer. Why? Because these bodhisattvas have not cultivated the six paramitas for a long time and are separated from the skillful means of prajnaparamita; therefore, they are deceived by evil Mara. Thus, bodhisattvas should thoroughly discern the exhortations to cultivate wholesome deeds that come from evil Maras.

Furthermore, Subhuti! Some bodhisattvas have not cultivated the six paramitas for a long time and are separated from the skillful means of prajnaparamita; therefore, they are deceived by Mara. That is, an evil Mara, wishing to deceive them, skillfully assumes various forms, goes to where a bodhisattva is, and says:

“Good man! Do you know? The Buddhas of the past have already predicted that you will attain great enlightenment. You are certain to attain unsurpassed, complete enlightenment and will never again regress. I know all the different names by which you have been known throughout your past seven lives, as well as your parents, brothers, sisters, friends, and clan. You were born in such-and-such a region, in such-and-such a country, city, settlement, and village. You were born in such-and-such a year, month, day, and hour, under the celestial constellation of such-and-such a heavenly king.”

Thus, if evil Mara sees that a bodhisattva is weak by nature and possesses dull faculties, he falsely predicts:

“In your former lives, the faculties with which you were endowed were likewise of this kind.”

If he sees that a bodhisattva is resolute by nature and possesses clear and keen faculties, he falsely predicts:

“In your former lives, the faculties with which you were endowed were also of this kind.”

If he sees a bodhisattva dwelling in an aranya, or regularly going for alms, or taking only one meal, or sitting down only once while eating, or eating from only one bowl, or dwelling in a charnel ground, or in an open place, or beneath a tree, or wearing rag robes, or possessing only the three robes, or constantly sitting and never lying down, or using old bedding, or having few desires, or being content, or delighting in seclusion, or delighting in tranquil meditation, or being endowed with right mindfulness, or being endowed with wondrous wisdom, or attaching no importance to material gain, or placing no value on fame, or delighting in frugality and humility, or never anointing his feet with oil, or sleeping little, or being free from restlessness, delighting in speaking little,

and preferring gentle speech… then, after seeing that bodhisattva practicing in such ways, the evil Māra falsely predicts:

“You were also like this in past lives. Why? Because you are now accomplishing such practices. Since the world can see such supreme merit in you, it may be known that in past lives you certainly possessed supreme merit of this kind as well. You should rejoice in yourself and must not belittle yourself.”

When those bodhisattvas hear the evil Māra speak of their merits in the past and future, and of their present lineage, friends, personal qualities, names, and so forth, while praising their innumerable supreme roots of goodness, they become delighted and exultant, give rise to overweening pride, and disparage and scorn other bodhisattvas.

The evil Māra, knowing that such a person is foolish and benighted, has given rise to overweening pride, and scorns other bodhisattvas, further tells him:

“You have certainly accomplished supreme merit. The past Tathagatas have already given you a prediction. You will certainly attain unsurpassed, perfect enlightenment and will never regress, for such auspicious signs are now manifesting before you.”

Then, in order to cause confusion, the evil Māra deceitfully conjures various forms: the form of a renunciant, the form of a layperson, or the forms of parents, brothers, sisters, relatives, companions, close friends, brahmins, teachers, devas, nāgas, yakshas, humans, nonhumans, and so forth. They approach the bodhisattva and say:

“The past Tathagatas long ago predicted that you would attain great enlightenment. You will certainly attain unsurpassed, perfect enlightenment and will never regress. Why? Because you fully possess all the characteristics and practices of a bodhisattva at the stage of non-retrogression. You should therefore esteem yourself and give rise to no doubt.”

After hearing these words of the evil Māra, this bodhisattva becomes even more firmly established in overweening pride.

Subhuti, you should know that these bodhisattvas do not truly possess the characteristics and practices of one who is non-retrogressive, as I have described them.

Subhuti, you should know that these bodhisattvas have been seized by Māra, disturbed by Māra, and deprived of their freedom. Why? Because they do not truly possess any of the characteristics and practices of one who is non-retrogressive. Merely upon hearing the evil Māra speak falsely of their merit, names, and so forth, they give rise to overweening pride and disparage and scorn other bodhisattvas.

Therefore, Subhuti, bodhisattvas who wish to attain unsurpassed, perfect enlightenment should clearly understand the deeds of the evil Māra.

Furthermore, Subhuti, some bodhisattvas are controlled and deluded by Māra. Merely upon hearing a name, they mistakenly become attached to it. Why? Because these bodhisattvas have not yet fully cultivated the six paramitas and the immeasurable, boundless other qualities of a Buddha. For this reason, Māra can easily take advantage of them. These bodhisattvas cannot clearly understand the five aggregates of clinging and so forth, or the immeasurable other Dharma gateways. Nor can they clearly understand the true nature of the names of all dharmas and sentient beings. For this reason, Māra can easily devise expedient means, conjure innumerable forms, and tell the bodhisattva:

“Your cultivation of practices and vows is already complete. You will attain unsurpassed, perfect enlightenment. When you become a Buddha, you will possess such merits and bear such a name.”

That evil Māra knows that this bodhisattva has constantly thought and wished: “When I become a Buddha, I shall possess such merits and bear such a name.” Māra then gives the bodhisattva a prediction in accordance with his wish.

Because this bodhisattva is estranged from prajnaparamita and skillful means, upon hearing Māra’s prediction, he thinks: “How extraordinary! This person predicts that I shall become a Buddha possessing merits and bearing a name that correspond to my long-cherished wish. From this it may be known that the Buddhas of the past have certainly predicted that I shall attain great enlightenment. I shall certainly attain unsurpassed, perfect enlightenment and will never regress. When I become a Buddha, I shall certainly possess such merits and such an exalted name.”

When the evil Māra, Māra’s retinue, or shramanas and others controlled by Māra predict that such bodhisattvas will become Buddhas in a future life and bear such-and-such names, their pride increases even further. They think: “In the future I shall certainly become a Buddha and possess such merits and such a name. Other bodhisattvas cannot equal me.”

Subhuti, you should know that these bodhisattvas have not accomplished any of the characteristics and practices of the stage of non-retrogression that I have described. Merely upon hearing Māra falsely declare that they will become Buddhas bearing certain names, they give rise to pride and scorn and disparage other bodhisattvas. Consequently, these bodhisattvas become estranged from unsurpassed, perfect enlightenment. They become estranged from the skillful means of prajnaparamita, abandon good spiritual friends, and fall under the control of bad friends; they must therefore fall to the stage of a shravaka or a pratyekabuddha.

Subhuti, you should know that if, while still in this body, these bodhisattvas regain right mindfulness, sincerely confess and repent of their faults, abandon their pride, and draw near to and make offerings to genuine, pure good spiritual friends, then although they may revolve through birth and death for many lives, ultimately they will once again rely upon profound prajnaparamita, cultivate and train in it step by step, and attain unsurpassed, perfect enlightenment.

Subhuti, you should know that if, while still in this body, these bodhisattvas do not regain right mindfulness, cannot confess and repent of their faults, do not abandon their pride, and do not delight in relying upon and drawing near to genuine, pure good spiritual friends, they will certainly revolve through birth and death for many lives. Although they may later diligently cultivate wholesome karma, they will nevertheless fall to the stage of a shravaka or a pratyekabuddha.

It is like a bhikshu who seeks the fruit of shravakahood: if he commits any one of the four grave offenses, he immediately ceases to be a shramana and ceases to be a disciple of Shakyamuni Buddha. In that very life, he certainly cannot attain the fruit of stream-entry and so forth. Those who falsely cling to the empty designation “bodhisattva” are likewise.

Merely upon hearing Māra declare that they will become Buddhas bearing certain names, they give rise to pride and scorn and disparage the other bodhisattvas. You should know that this offense is innumerable times graver than a bhikshu’s violation of the four grave offenses.

Setting aside a bhikshu’s commission of the four grave offenses, the offense of such a bodhisattva is also immeasurably graver than the five heinous offenses. Why? Because these bodhisattvas do not truly possess supreme merit, yet upon hearing the evil Māra speak of their future Buddhahood and give them false and hollow names, they immediately become proud and scorn and disparage other bodhisattvas. Therefore, this offense is immeasurably graver than the five heinous offenses. From this you should know that bodhisattvas who wish to attain unsurpassed, perfect enlightenment should clearly recognize predictions involving false names as subtle deeds of Māra.

Furthermore, Subhuti, some bodhisattvas cultivate the practice of seclusion: they withdraw into mountains and forests, empty marshlands, desolate wildernesses, and aranyas, where they sit in stillness and contemplate. At that time, the evil Māra approaches such a bodhisattva, respectfully praises the merit of seclusion, and says:

“Excellent, O Great Being! You constantly cultivate such a genuine practice of seclusion. This practice of seclusion is praised by all Tathagatas, Arhats, Perfectly Enlightened Ones. Shakra, Lord of the Devas, and the other devas and spirits will together protect, make offerings to, and honor you. Therefore, you should always remain here and not go elsewhere.”

Subhuti, you should know! I do not praise bodhisattvas who continually delight in quietude, dwelling in aranyas, mountains and forests, empty marshlands, or desolate wildernesses, sitting in stillness and meditating while cultivating the practice of seclusion.

Subhuti then said to the Buddha:

“World-Honored One! What genuine practices of seclusion should bodhisattvas cultivate, such that the Buddha, the World-Honored One, now teaches: ‘I do not praise bodhisattvas who continually delight in quietude, dwelling in aranyas, mountains and forests, empty wildernesses, sitting in stillness and meditating while cultivating the practice of seclusion’?”

The Buddha said to Subhuti:

“If bodhisattvas, whether dwelling in mountains and forests, empty marshlands, desolate wildernesses, and secluded places, or in cities, towns, villages, marketplaces, and noisy, disorderly places, always remain far removed from afflictions, evil karma, and the thoughts of shravakas and pratyekabuddhas; deeply practice prajnaparamita and skillful means; and cultivate other supreme qualities, this is called a bodhisattva’s genuine practice of seclusion.

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

This practice of seclusion is unmixed with the thoughts of shravakas and pratyekabuddhas, unmixed with any affliction or evil karma, far removed from all noise and disorder, and completely pure. It enables bodhisattvas swiftly to realize unsurpassed, perfect enlightenment and to liberate sentient beings throughout all future time.

“Subhuti, you should know! Dwelling in seclusion in mountains and forests, empty marshlands, or desolate wildernesses, abandoning fine bedding, sitting in stillness and meditating, and thereby receiving Mara’s praise—this is not the genuine practice of seclusion of bodhisattvas. Why? Because such a practice of seclusion still contains noise and disorder. That is, such bodhisattvas are either mixed with afflictions and evil karma or mixed with the thoughts of shravakas and pratyekabuddhas. They are unable diligently to receive, study, and cultivate profound prajnaparamita and skillful means, and therefore cannot perfect the knowledge of all-knowing wisdom.

“Subhuti, you should know! There are bodhisattvas who, although they delight in cultivating the Dharma practice of seclusion and receive Mara’s praise, become arrogant and impure in mind, disparaging and despising other great bodhisattvas. That is, there are great bodhisattvas who, although dwelling in cities, towns, villages, and marketplaces, are pure in mind, unmixed with the various afflictions, evil karma, or the thoughts of shravakas and pratyekabuddhas.

They diligently cultivate prajnaparamita and innumerable other factors conducive to enlightenment, bring sentient beings to maturity, and adorn and purify Buddha lands. Although dwelling amid noise and bustle, their minds remain tranquil, and they constantly delight in cultivating the genuine practice of seclusion. Yet those bodhisattvas become arrogant toward such genuinely pure great bodhisattvas, despising, disparaging, slandering, and insulting them.

“Subhuti, you should know! Because these bodhisattvas are far removed from the skillful means of prajnaparamita, even though they dwell in a vast, empty wilderness extending for a hundred yojanas, entirely devoid of birds and beasts, snakes, venomous scorpions, and vicious bandits, where only ghosts, spirits, rakshasas, and the like wander, and even though they remain in such a secluded place for one year, five years, ten years, or even hundreds of thousands of myriads of kotis of years or longer, cultivating the practice of seclusion, they still do not clearly understand the genuine practice of seclusion.

The genuine practice means that bodhisattvas, though dwelling amid noise and bustle, remain tranquil in mind, far removed from the various afflictions, evil karma, and the thoughts of shravakas and pratyekabuddhas, and direct their minds straight toward unsurpassed, perfect enlightenment.

“Subhuti, you should know! Although these bodhisattvas dwell in empty wildernesses for a long time, they are mixed with the thoughts of shravakas and pratyekabuddhas. Thus, they become attached to those two grounds, rely upon the teachings of those two grounds in cultivating the practice of seclusion, and furthermore become attached to that practice. Although such bodhisattvas cultivate the practice of seclusion in this way, it cannot be said that they accord with the minds of the Buddhas.

“Subhuti, you should know! These bodhisattvas do not accomplish the genuine practice of seclusion of bodhisattvas that I praise, nor do they perceive any similarity to its characteristics. Why? Because these bodhisattvas do not delight in this genuine practice of seclusion, but delight only in diligently cultivating the merely nominal practice of seclusion of shravakas and pratyekabuddhas.

“Subhuti, you should know! When these bodhisattvas cultivate a practice that is not genuine seclusion, Mara comes into the air and joyfully praises them, saying:

“‘Excellent! Excellent, O Great Being! You diligently cultivate the genuine practice of seclusion. This practice of seclusion is praised by all Tathagatas, Arhats, Perfectly Enlightened Ones. You should diligently study and cultivate this practice, and you will swiftly realize unsurpassed, perfect enlightenment.’

“Subhuti, you should know! These bodhisattvas cling to such cultivation of the Dharma of seclusion belonging to the Two Vehicles and regard it as supreme. Consequently, they disparage and despise those abiding in the Bodhisattva Vehicle who, although dwelling amid noise, remain tranquil in mind and accomplish wholesome qualities.

“The bhikshus say:

“‘That bodhisattva is incapable of cultivating the practice of seclusion. His body dwells amid noise, his mind is not tranquil, and he does not accord with wholesome qualities.’

“Subhuti, you should know! These bodhisattvas disparage and despise the great bodhisattvas who cultivate the genuine practice of seclusion praised by the Buddha, saying that they dwell amid noise, their minds are not tranquil, and they cannot diligently cultivate the genuine practice of seclusion. Yet they honor and praise great bodhisattvas who actually practice genuine noise and disorder, which the Tathagatas do not praise, saying: ‘That person’s mind is tranquil and free from noise, and he can correctly cultivate the genuine practice of seclusion.’

“Subhuti, you should know! Those whom these bodhisattvas should approach, revere, and make offerings to as they would the World-Honored One, they do not approach, revere, or make offerings to, but instead increasingly disparage and despise them. Those from whom they should remain distant, whom they should not approach, revere, or make offerings to, because they are like evil friends, they instead approach, revere, and make offerings to as though serving the World-Honored One.

“Subhuti, you should know! These bodhisattvas are far removed from the skillful means of prajnaparamita and give rise to countless erroneous conceptual discriminations and attachments. Why? Because those bodhisattvas think: ‘My practice and study constitute genuine seclusion, and therefore nonhuman beings praise and protect me. But those who dwell in cities have bodies and minds in turmoil; who would watch over, praise, or honor them?’ For this reason, these bodhisattvas become exceedingly arrogant, disparage and despise other bodhisattvas, and continually increase their afflictions and evil karma.”

Subhuti, you should know that among other bodhisattvas, these bodhisattvas are like Chandalas who defile the assembly of great bodhisattvas. Although in outward appearance they resemble great bodhisattvas, they are great thieves among gods and humans, deceiving gods, humans, asuras, and others. Though their bodies are clothed in the Dharma robes of shramanas, their minds constantly harbor the intentions and desires of thieves. Those who have set their minds upon the Bodhisattva Vehicle should neither associate with nor honor, make offerings to, revere, or praise such evil persons. Why? Because these people harbor overweening pride. Outwardly they resemble bodhisattvas, but inwardly they abound in afflictions.

Therefore, Subhuti, if great bodhisattvas truly do not abandon omniscient wisdom or unsurpassed, perfect enlightenment, wholeheartedly delight in seeking omniscient wisdom, desire to attain unsurpassed, perfect enlightenment, and wish to bring benefit and happiness universally to all classes of sentient beings, they should neither associate with nor honor, make offerings to, revere, or praise such evil persons.

Subhuti, you should know that these great bodhisattvas should always diligently cultivate practices that cause them to become disenchanted with birth and death and remain unattached to the three realms. Toward those Chandalas and evil thieves, they should always arouse loving-kindness, compassion, sympathetic joy, and equanimity. They should reflect: “I must not give rise to transgressions like those evil persons. Even if, through a momentary lapse of mindfulness, I should temporarily give rise to such faults as they do, I must immediately become alert and swiftly eliminate them.”

Therefore, Subhuti, these great bodhisattvas who wish to realize unsurpassed, perfect enlightenment must remain fully alert to the deeds of evil maras. They should diligently and energetically distance themselves from and eliminate the transgressions committed by such bodhisattvas, and diligently seek unsurpassed, perfect enlightenment.

Subhuti, you should know that those who train in this way are indeed bodhisattvas who, through skillful means, remain accurately alert to the deeds of evil maras.

XXII. CHAPTER ON SPIRITUAL FRIENDS

01

At that time, the Blessed One again said to Subhuti:

“If great bodhisattvas wholeheartedly desire to realize unsurpassed, perfect enlightenment, they should always associate with, make offerings to, honor, revere, and praise true and pure spiritual friends.”

The Venerable Subhuti said to the Buddha:

“Who are called the true and pure spiritual friends of great bodhisattvas?”

The Buddha said to Subhuti:

“All Tathagatas, Arhats, Perfectly Enlightened Ones are the true and pure spiritual friends of assemblies of great bodhisattvas. All irreversible great bodhisattvas are also the true and pure spiritual friends of assemblies of great bodhisattvas. If other bodhisattvas, shravakas, or virtuous persons regularly expound and teach bodhisattvas Dharma gates corresponding to profound prajnaparamita, admonish and instruct assemblies of bodhisattvas, cause them to plant roots of virtue, and enable them swiftly to perfect the bodhisattva practices, they too are the true and pure spiritual friends of assemblies of great bodhisattvas. Scriptures corresponding to profound prajnaparamita are also the true and pure spiritual friends of assemblies of great bodhisattvas.

“Furthermore, Subhuti, generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita should also be known as the true and pure spiritual friends of assemblies of great bodhisattvas.

“Subhuti, you should know that these six paramitas are also the teachers of great bodhisattvas. The six paramitas are also the guides of great bodhisattvas. The six paramitas are also the light of great bodhisattvas.

The six paramitas are also the illumination of great bodhisattvas. The six paramitas are also the dwelling of great bodhisattvas. The six paramitas are also the protection of great bodhisattvas.

The six paramitas are also the refuge of great bodhisattvas. The six paramitas are also the destination of great bodhisattvas. The six paramitas are also the island of great bodhisattvas.

The six paramitas are also the benevolent father of great bodhisattvas. The six paramitas are also the loving mother of great bodhisattvas. The six paramitas always enable assemblies of great bodhisattvas to attain sublime wisdom, give rise to true awakening, and swiftly realize unsurpassed, perfect enlightenment.

Why? Because all assemblies of great bodhisattvas rely upon the six paramitas to cultivate prajnaparamita to complete perfection.

“Subhuti, you should know that the Tathagatas, Arhats, Perfectly Enlightened Ones of the past who realized unsurpassed, perfect enlightenment and entered parinirvana all relied upon the six paramitas to give rise to omniscient wisdom. The Tathagatas, Arhats, Perfectly Enlightened Ones of the future who will realize unsurpassed, perfect enlightenment and enter parinirvana will also rely upon the six paramitas to give rise to omniscient wisdom.

All the Tathagatas, Arhats, Perfectly Enlightened Ones presently abiding throughout the immeasurable, innumerable, and boundless worlds of the ten directions, who are now realizing unsurpassed, perfect enlightenment and expounding the true Dharma for sentient beings, also rely upon the six paramitas to give rise to omniscient wisdom. I, the Tathagata, Arhat, Perfectly Enlightened One, who have now realized unsurpassed, perfect enlightenment and am now proclaiming the true Dharma for sentient beings, also rely upon the six paramitas to give rise to omniscient wisdom.

Why? Because these six paramitas can universally encompass all thirty-seven factors conducive to enlightenment, the four divine abodes, the four means of attraction, the immeasurable and boundless other qualities of a Buddha, the wisdom of all Buddhas, natural wisdom, inconceivable wisdom, unrivaled wisdom, and omniscient wisdom. All are encompassed within these six paramitas.

Therefore, I declare that these six paramitas are the true and pure spiritual friends of assemblies of great bodhisattvas. They are the instructing teachers, guides, light, illumination, dwelling, protection, refuge, destination, island, benevolent father, and loving mother of assemblies of great bodhisattvas. They always enable assemblies of great bodhisattvas to attain sublime wisdom, give rise to awakening in accordance with reality, swiftly realize unsurpassed, perfect enlightenment, and become friends of sentient beings who expect no recompense.

“Therefore, Subhuti, great bodhisattvas should train in the six paramitas.

“Furthermore, Subhuti, great bodhisattvas who wish to train in the six paramitas should wholeheartedly listen to, receive, retain, read, and recite the scriptures of profound prajnaparamita; contemplate their meaning and principles; and seek definitive resolution of their doubts. Why? Because prajnaparamita is always the honored elder, spiritual guide, instructor, exhorter, and mother who gives birth to and nurtures the six paramitas. Why? Because apart from prajnaparamita, the preceding five paramitas do not exist. Although there may be generosity, pure morality, patient acceptance, diligence, and meditative concentration, they cannot be called that which has reached the other shore.

“Therefore, Subhuti, great bodhisattvas who wish to attain the practice that does not depend upon the instruction of others, abide in the stage that does not depend upon the instruction of others, dispel the doubts of all sentient beings, fulfill the aspirations of all sentient beings, adorn and purify Buddha lands, and bring sentient beings to maturity should train in prajnaparamita. Why? Because this scripture of profound prajnaparamita extensively teaches the Dharmas in which assemblies of great bodhisattvas should train, and all assemblies of great bodhisattvas should diligently study and cultivate them.

If they diligently study and cultivate the skillful means of profound prajnaparamita, they will certainly realize unsurpassed, perfect enlightenment and always bring benefit and happiness to sentient beings until the end of future time.”

At that time, Subhuti said to the Buddha:

– Venerable World-Honored One! What is the characteristic of profound prajnaparamita?

The Buddha said to Subhuti:

– Profound prajnaparamita has non-attachment as its characteristic.

The venerable Subhuti said to the Buddha:

– Venerable World-Honored One! If, by reason of causes and conditions, profound prajnaparamita has non-attachment as its characteristic, do all other expressible dharmas likewise have non-attachment as their characteristic?

The Buddha said to Subhuti:

– So it is! So it is! Because of causes and conditions, profound prajnaparamita has non-attachment as its characteristic. All other dharmas that can be expressed likewise have non-attachment as their characteristic. Why is this? Because all dharmas, like profound prajnaparamita, are not separate from emptiness.

Therefore, Subhuti, profound prajnaparamita, by virtue of the characteristic of non-attachment, is not separate from emptiness. All other dharmas, by virtue of the characteristic of non-attachment, are likewise not separate from emptiness.

The venerable Subhuti said to the Buddha:

– Venerable World-Honored One! If all dharmas are not separate from emptiness, how can sentient beings bring about defilement and purification?

Venerable World-Honored One! It cannot be said that dharmas not separate from emptiness are defiled or purified.

Venerable World-Honored One! It cannot be said that what is not separate from emptiness can attain unsurpassed, complete, perfect enlightenment. Nor is there any other dharma apart from that which is not separate from emptiness that can attain unsurpassed, complete, perfect enlightenment.

Venerable World-Honored One! How should I understand the exceedingly profound meaning of the Buddha’s teaching?

The Buddha said to Subhuti:

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

Subhuti replied:

– Yes, World-Honored One! Yes, Well-Gone One! Sentient beings have long entertained notions of self and what belongs to self, and have clung to self and what belongs to self.

The Buddha said to Subhuti:

– What do you think? Is the attachment of sentient beings to self and what belongs to self not separate from emptiness?

Subhuti replied:

– Yes, World-Honored One! Yes, Well-Gone One! The attachment of sentient beings to self and what belongs to self is not separate from emptiness.

The Buddha said to Subhuti:

– What do you think? Is it because sentient beings cling to self and what belongs to self that they revolve through birth and death?

Subhuti replied:

– Yes, World-Honored One! Yes, Well-Gone One! Because sentient beings cling to self and what belongs to self, they revolve through birth and death.

The Buddha said to Subhuti:

– Because sentient beings thus revolve through birth and death, defilement and purification are established. Because sentient beings mistakenly cling to self and what belongs to self, defilement is spoken of, yet within this there is no defilement. Because sentient beings are free from mistaken attachment to self and what belongs to self, purification is spoken of, yet within this there is no purification.

Therefore, Subhuti, although all dharmas are not separate from emptiness, sentient beings can nevertheless bring about defilement and purification.

Subhuti, you should know that if great bodhisattvas always practice in this manner, it is called the practice of prajnaparamita.

The venerable Subhuti said to the Buddha:

– How marvelous, Venerable World-Honored One! How rare, Venerable Well-Gone One! Although all dharmas are not separate from emptiness, sentient beings nevertheless have defilement and purification.

Venerable World-Honored One! If great bodhisattvas always practice in this manner, they do not practice form, nor do they practice feeling, perception, formations, or consciousness.

Venerable World-Honored One! If great bodhisattvas always practice in this manner, the world with its devas, humans, asuras, and others cannot subdue them.

Venerable World-Honored One! If great bodhisattvas always practice in this manner, their practice surpasses that of shravakas and pratyekabuddhas and reaches the unsurpassed state. Why is this? Because the nature of the Buddhas, the nature of the Tathagatas, the nature of spontaneous awakening, and the nature of all-knowing wisdom cannot be surpassed.

Venerable World-Honored One! Because great bodhisattvas give rise to thoughts corresponding with this prajnaparamita, they abide day and night in skillful means, advance toward unsurpassed, complete, perfect enlightenment, and swiftly attain unsurpassed, complete, perfect enlightenment.

The Buddha said to Subhuti:

– So it is! So it is! It is just as you have said.

Furthermore, Subhuti, what do you think? Suppose that all sentient beings in Jambudvipa, without one preceding or following another, obtained human bodies. Having obtained human bodies, they all generated the aspiration for unsurpassed, complete, perfect enlightenment.

Having generated that aspiration, they cultivated the practices of great bodhisattvas and all attained unsurpassed, complete, perfect enlightenment. Suppose good men, good women, and others, throughout their lives, made offerings of the finest worldly music to these Tathagatas, Arhats, Completely and Perfectly Enlightened Ones, revering, honoring, respecting, and praising them, and then impartially dedicated the roots of merit thus cultivated to all sentient beings and transferred them toward unsurpassed, complete, perfect enlightenment.

Would the merit gained by these good men, good women, and others through these causes and conditions be great?

Subhuti replied:

– It would be immense, Venerable World-Honored One! It would be immense, Venerable Well-Gone One!

The Buddha said to Subhuti:

– If good men, good women, and others expound profound prajnaparamita in the midst of a great assembly, explaining, establishing, analyzing, and instructing it so that those present may readily understand it and abide in thoughts corresponding with profound prajnaparamita, then the merit attained by these good men, good women, and others through these causes and conditions would be immeasurably and incalculably greater than the former merit.

Furthermore, Subhuti, what do you think? Suppose that all sentient beings in Jambudvipa, without one preceding or following another, obtained human bodies. Having obtained human bodies, they all generated the aspiration for unsurpassed, complete, perfect enlightenment. Having generated that aspiration, throughout their lives they respectfully gave all worldly music to all sentient beings. They then impartially dedicated the roots of merit from such giving to all sentient beings and transferred them toward unsurpassed, complete, perfect enlightenment. Would the merit gained by this assembly of great bodhisattvas through these causes and conditions be great?

Subhuti replied:

– It would be immense, Venerable World-Honored One! It would be immense, Venerable Well-Gone One!

The Buddha said to Subhuti:

– If great bodhisattvas abide, even for only a single day, in thoughts corresponding with prajnaparamita, the merit they attain would be immeasurably and incalculably greater than the former merit. Why is this? Because these great bodhisattvas abide day and night in thoughts corresponding with prajnaparamita. Thus it is! Thus it is! They are able to become fields of merit for all sentient beings. Why is this? Because when the loving-kindness of these great bodhisattvas arises, no sentient being can equal it, except a Tathagata, Arhat, Completely and Perfectly Enlightened One. Why is this? Because no one is equal to any Tathagata, Arhat, Completely and Perfectly Enlightened One. No analogy can be found for any Tathagata, Arhat, Completely and Perfectly Enlightened One. All Tathagatas, Arhats, Completely and Perfectly Enlightened Ones have accomplished inconceivable qualities.

Therefore, Subhuti, for what reason is this great bodhisattva able to generate such extraordinarily excellent merit?

Subhuti, you should know! Because this great bodhisattva has perfected such supreme prajnaparamita, through this prajnaparamita he sees sentient beings undergoing various sufferings and afflictions, such as being subjected to punishment, execution, and slaughter, and therefore gives rise to great compassion. Furthermore, with the divine eye he surveys the worlds and sees boundlessly many kinds of sentient beings who have accumulated uninterrupted karma, fallen into the Avici hell, and undergo intense suffering; or who, obscured by the net of wrong views, are unable to see the right path.

He also sees kinds of sentient beings who have fallen into the Avici hell and are far removed from every place of peace and happiness. Having seen sentient beings in such conditions, he becomes deeply dismayed and fearful, and toward all sentient beings in the world gives rise to a thought corresponding with great loving-kindness and compassion: I must become a great refuge and source of deliverance for all sentient beings.

I must liberate sentient beings from all the sufferings and afflictions they undergo. Although he thinks in this way, he does not abide in this conception, nor does he abide in any other conception.

Subhuti, you should know! This is called the great light of wisdom of the great bodhisattvas, by which they can realize unsurpassed, complete, perfect enlightenment.

Subhuti, you should know! By abiding in this state, this great bodhisattva constantly serves as a field of merit for the entire world. Although he has not yet realized omniscience, he is irreversible from unsurpassed, complete, perfect enlightenment and is able to accept clothing, food, lodging, medicines, and other requisites from donors.

Subhuti, you should know! Because this great bodhisattva skillfully abides in prajnaparamita, he can fully repay the kindness of his donors and also attain omniscience.

Therefore, Subhuti, if a great bodhisattva wishes to receive and use without waste the faithful offerings of sentient beings, kings, and great ministers; wishes to show sentient beings the path of true purity; wishes to become a great light illuminating sentient beings; wishes to liberate sentient beings from the prison of birth and death; and wishes to enable sentient beings to attain the pure Dharma eye, he should constantly abide in thoughts corresponding with profound prajnaparamita.

Subhuti, you should know! If a great bodhisattva constantly abides in thoughts corresponding with prajnaparamita, continually remaining mindful of these thoughts and not allowing other thoughts to arise even temporarily, then whatever he says will accord with the profound principle of prajnaparamita.

Subhuti, you should know! This great bodhisattva diligently and vigorously strives day and night, constantly abiding in thoughts corresponding with prajnaparamita and never abandoning them even temporarily. It is like a person who had never before possessed a precious mani jewel but later obtained one and became joyful and delighted.

If, through some circumstance, he lost it, he would become deeply sorrowful and distressed, continually lamenting and regretting its loss without cease, and would think of what means he might devise to regain that jewel. Consequently, that person’s thoughts would always be directed toward the precious jewel. The great bodhisattvas are likewise: they constantly abide in thoughts corresponding with profound prajnaparamita.

If they do not abide in thoughts corresponding with profound prajnaparamita, they lose mindfulness of thoughts corresponding with omniscience.

Therefore, Subhuti, great bodhisattvas should constantly abide in thoughts corresponding with profound prajnaparamita and must not depart from them even temporarily.

At that time, Subhuti addressed the Buddha:

– Blessed One! If all dharmas and all thoughts are empty of intrinsic nature and have no existence, how can a great bodhisattva not depart from thoughts corresponding with prajnaparamita and omniscience?

The Buddha said to Subhuti:

– If a great bodhisattva knows that all dharmas and all thoughts are empty of intrinsic nature and have no existence, then this great bodhisattva does not depart from thoughts corresponding with prajnaparamita and omniscience. Why is this? Because profound prajnaparamita, omniscience, and all thoughts are empty of intrinsic nature and have no existence; within them there is absolutely no increase or decrease. One who correctly comprehends this is said not to depart from them.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If the intrinsic nature of profound prajnaparamita is always empty, neither increasing nor decreasing, how do the great bodhisattvas cultivate and realize prajnaparamita so as to attain unsurpassed, complete, perfect enlightenment?

The Buddha said to Subhuti:

– When great bodhisattvas cultivate and realize prajnaparamita, they neither increase nor decrease any dharma, nor do they increase or decrease the great bodhisattva. Just as the intrinsic nature of profound prajnaparamita is empty and therefore neither increases nor decreases, so too are all Buddhas and bodhisattvas. If a great bodhisattva constantly knows this, it is called cultivating and realizing prajnaparamita. Through these causes and conditions, he will always swiftly realize the unsurpassed, complete, perfect enlightenment he seeks.

Subhuti, you should know! When a great bodhisattva hears profound prajnaparamita taught in this way as neither increasing nor decreasing and is neither startled nor frightened, neither confused nor discouraged, and does not hesitate, then this bodhisattva is one who practices profound prajnaparamita, has reached its ultimate culmination, abides at the stage of an irreversible bodhisattva, will swiftly realize unsurpassed, complete, perfect enlightenment, and is able to deliver sentient beings throughout future ages.

Fascicle 551

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