大般若波羅蜜多經

02

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

“Blessed One! Such prajnaparamita is exceedingly profound and extremely difficult to believe and understand. The unsurpassed, complete and perfect enlightenment of the Buddhas is also exceedingly profound and extremely difficult to believe and understand!”

The Buddha told the devas:

“So it is! So it is! It is just as you say.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! As I understand the meaning of the Buddha’s teaching, unsurpassed enlightenment is not difficult to believe in or attain. Why?

Because all dharmas are utterly empty, and within emptiness there is no dharma that believes in or realizes another dharma. Why? Because the intrinsic nature of all dharmas is empty.

If one speaks of such a dharma for the sake of completely bringing such dharmas to an end, then this dharma too is empty. For this reason, with regard to the Buddha’s unsurpassed, complete and perfect enlightenment, the one who realizes, that which is realized, the one who knows, and that which is known are all empty and quiescent. Therefore, unsurpassed, complete and perfect enlightenment is neither difficult to believe and understand nor difficult to realize and attain, because all dharmas are utterly empty.

By believing and understanding in this way, one immediately realizes and attains it.”

The Buddha told Subhuti:

“The person who can believe in and realize unsurpassed, complete and perfect enlightenment cannot be apprehended, because unsurpassed, complete and perfect enlightenment is not truly existent. Because there is no accumulation, it is said to be difficult to believe in and difficult to attain.”

At that time, Sariputra said to Subhuti:

“Because all dharmas are utterly empty, unsurpassed enlightenment is extremely difficult to believe in and attain. Why? Because all dharmas are completely devoid of intrinsic nature and are all like empty space. Just as empty space does not think, ‘I shall believe in and attain unsurpassed enlightenment,’ so too are all dharmas. Therefore, unsurpassed, complete and perfect enlightenment is extremely difficult to believe in and attain.

“Furthermore, Subhuti! If the Buddha’s enlightenment were not difficult to believe in and attain, there ought not to be assemblies of bodhisattvas as numerous as the sands of the Ganges who set forth toward unsurpassed, complete and perfect enlightenment and subsequently retreat from it. Therefore, the Buddha’s enlightenment is extremely difficult to believe in and attain.”

Subhuti asked:

“What do you think, Venerable One? Does form retreat from enlightenment?”

Sariputra replied:

“No, Subhuti.”

“Do feeling, perception, formations, and consciousness retreat from enlightenment?”

Sariputra replied:

“No, Subhuti.”

“Apart from form, is there any dharma that retreats from enlightenment?”

Sariputra replied:

“No, Subhuti.”

“Apart from feeling, perception, formations, and consciousness, is there any dharma that retreats from enlightenment?”

Sariputra replied:

“No, Subhuti.”

“Does the true suchness of form retreat from enlightenment?”

Sariputra replied:

“No, Subhuti.”

“Does the true suchness of feeling, perception, formations, and consciousness retreat from enlightenment?”

Sariputra replied:

“No, Subhuti.”

“Apart from the true suchness of form, is there any dharma that retreats from enlightenment?”

Sariputra replied:

“No, Subhuti.”

“Apart from the true suchness of feeling, perception, formations, and consciousness, is there any dharma that retreats from enlightenment?”

Sariputra replied:

“No, Subhuti.”

“Does true suchness retreat from enlightenment?”

Sariputra replied:

“No, Subhuti.”

“Apart from true suchness, is there anything that retreats from enlightenment?”

Sariputra replied:

“No, Subhuti.”

The Venerable Subhuti said to Sariputra:

“If all dharmas are in truth utterly nonexistent and wholly ungraspable, then what dharmas can be said to retreat from unsurpassed, complete and perfect enlightenment?”

Sariputra said:

“As you have said, there truly is no dharma, nor is there any sentient being, of which it may be said that there is a retreat from enlightenment. If so, why did the Buddha teach three classes of those who abide in the bodhisattva vehicle? He should have spoken of only one. Nor should three distinct vehicles have been established; there should be only the one vehicle of complete and perfect enlightenment.”

At that time, Purnamaitrayaniputra said to the Venerable Sariputra:

“You should ask Subhuti whether there is only one bodhisattva vehicle. Only afterward may you raise the objection: ‘Three distinct vehicles should not have been established; there should be only the one vehicle of complete and perfect enlightenment.’”

Sariputra asked Subhuti:

“Is there only one bodhisattva vehicle?”

Subhuti asked:

“Could there be three classes of bodhisattvas and three vehicles within true suchness?”

Sariputra replied:

“No, Subhuti!”

“Could there be one bodhisattva vehicle and one Buddha vehicle within true suchness?”

Sariputra replied:

“No, Subhuti!”

“Could there be within true suchness any single dharma that can be perceived and called one bodhisattva and one vehicle?”

Sariputra replied:

“No, Subhuti.”

The Venerable Subhuti further said to Sariputra:

“If all dharmas are in truth utterly nonexistent and ungraspable, the three bodhisattva vehicles are likewise so. Why, then, do you question whether there is one or three? If bodhisattvas hear the teaching that the characteristic of true suchness is without differentiation and are neither startled nor afraid, nor do they sink into despondency, these bodhisattvas will swiftly realize enlightenment and will certainly never retreat.”

At that time, the Blessed One praised Subhuti:

“Excellent! Excellent! You are able to teach the bodhisattvas the essential meaning of the true Dharma. Your teaching relies upon the Buddha’s majestic spiritual power, and all Tathagatas rejoice in your teaching. If bodhisattvas wholeheartedly believe and understand the undifferentiated characteristic of the true suchness of all dharmas, then upon hearing the true suchness of all dharmas taught in this way, they will be neither startled nor afraid, nor will they sink into despondency. These bodhisattvas will swiftly realize the highest state of enlightenment and will certainly never retreat.”

Sariputra addressed the Buddha:

“Blessed One! If bodhisattvas accomplish this Dharma, will they certainly realize unsurpassed, complete and perfect enlightenment?”

The Buddha told Sariputra:

“So it is! So it is! These bodhisattvas will certainly not fall to the stage of the sravakas and so forth.”

Subhuti addressed the Buddha:

“Blessed One! If bodhisattvas wish to realize enlightenment, how should they abide? How should they train?”

The Buddha told Subhuti:

“If bodhisattvas wish to realize enlightenment, they should abide in equality toward all sentient beings. That is, toward them they should give rise to a mind of equality, loving-kindness, compassion, sympathetic joy, equanimity, impartiality, humility, beneficence, peace and happiness, freedom from anger and harmful intent, and a mind like that of parents. They should also speak to them with this same mind.

“Subhuti, you should know! If bodhisattvas wish to realize enlightenment, they should abide in this way and train in this way.”

XVI. CHAPTER ON NON-RETROGRESSION

At that time, Subhuti addressed the Buddha:

“Blessed One! By what characteristics and modes of conduct shall we recognize a great bodhisattva who is irreversible?”

The Buddha told Subhuti:

– If bodhisattvas can know in accordance with reality the stages of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas, then although these stages are spoken of as different, within the true suchness of all dharmas there is no change and no difference; they are utterly nondual and undivided. Although these bodhisattvas truly awaken to and enter the true suchness of all dharmas, they make no distinctions concerning true suchness. Although they hear that true suchness and all dharmas are nondual and without difference, they remain unobstructed. Although they hear of the many different characteristics of all dharmas, they form no attachments to them. These bodhisattvas never speak rashly; whatever they say brings benefit. They never scrutinize the virtues and faults or strengths and weaknesses of others. They regard all with equal loving-kindness and teach them the Dharma. If bodhisattvas perfect such characteristics and modes of conduct, they will certainly never regress from unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! These bodhisattvas do not defer to the words or outward appearances of brahmins, shramanas, or non-Buddhist practitioners. It is impossible that they should think such people possess right view, rightly understand the Dharma, or can expound a Dharma-gate of right view. They never pay homage to the deities of non-Buddhist traditions, nor do they make offerings to them in quest of superior blessings.

Furthermore, Subhuti! These bodhisattvas do not fall into the lower realms, do not assume a female body, and are not born into lowly families, except when, wishing to liberate certain sentient beings, they manifest birth among beings of the same kind in order skillfully to assist them.

Furthermore, Subhuti! These bodhisattvas always delight in practicing the ten wholesome courses of karma and constantly employ skillful means to encourage others to practice them. They do not transgress them even in dreams.

Furthermore, Subhuti! Whatever these bodhisattvas retain, contemplate, read, and recite from countless scriptures until they comprehend them fully is entirely for the benefit and happiness of all sentient beings. They constantly think: “I shall expound and teach this Dharma to sentient beings, aspiring to enable them all to perfect every dharma.” They also impart equally to all sentient beings the roots of goodness produced by such gifts of Dharma, so that all may share in them alike, and dedicate these roots of goodness to the attainment they seek—the knowledge of all-knowing wisdom.

Furthermore, Subhuti! These bodhisattvas never doubt, hesitate, become confused, or grow bewildered concerning the profound Dharma-gates taught by the Buddha, but joyfully accept them with faith. Whatever they say is beneficial; they speak with due measure, and their words are gentle and pleasing.

They sleep little and do not display their afflictions. Whether coming or going, their minds are neither confused nor mistaken, and they constantly abide in right mindfulness and right comprehension. Their deportment while walking, standing, sitting, and lying down is likewise.

Wherever they go, they carefully observe the place, peacefully maintain mindfulness, and walk looking straight ahead. Their speech and movements are never hurried or impetuous. Their bedding, clothing, and other requisites are always clean and fragrant, free from foul odors, grime, lice, bedbugs, and other vermin.

They always delight in quietude, are perpetually free from illness, and their bodies harbor none of the eighty thousand kinds of worms. Why is this? Because the roots of goodness of these bodhisattvas continually increase and transcend the world.

As such roots of goodness gradually increase, so too do their bodies and minds become ever purer.

Subhuti addressed the Buddha:

– Blessed One! How do the minds of these bodhisattvas become pure?

The Buddha said to Subhuti:

– As the roots of goodness of these bodhisattvas gradually increase, all flattery, deviousness, arrogance, and deceit are forever absent from their minds; in each respect they become ever more purified. Through these causes and conditions, all their afflictions and other unwholesome qualities are forever extinguished. They also pass beyond the stages of shravakas and pratyekabuddhas and swiftly proceed directly toward unsurpassed, complete, perfect enlightenment. Therefore, you should know that their minds are always pure.

Furthermore, Subhuti! These bodhisattvas do not prize material gain and honor or care for praise. Their minds are far removed from stinginess, jealousy, and envy, and their bodily conduct is faultless.

When hearing the profound Dharma, their minds are never confused; their wisdom becomes increasingly steadfast, and they respectfully accept it with faith. In accordance with what they hear, they are able to enter the profound prajnaparamita. In undertaking worldly activities, they also rely upon the skillful means of prajnaparamita to enter the Dharma-nature, and they do not perceive a single activity as existing outside the Dharma-nature.

Even if something were to appear outside it and therefore not accord with the Dharma-nature, they would still constantly use skillful means to bring it into the profound principle of prajnaparamita. For this reason, they see nothing existing outside the Dharma-nature.

Furthermore, Subhuti! Suppose a wicked Mara were to appear before these bodhisattvas and conjure the eight great hells. In each hell, he would conjure countless hundreds of thousands of bodhisattvas, all being consumed by intermingling, raging flames, and say to them: “Because these bodhisattvas received predictions that they had attained non-retrogression, they have fallen into such great hells and constantly endure such fierce and terrible suffering. You too have received predictions of non-retrogression and will become like them, enduring such great suffering. Therefore, you should swiftly abandon the mind of great enlightenment. Only then can you escape this suffering and be reborn among gods or humans, wealthy and honored, freely enjoying every pleasure.”

At that time, upon seeing and hearing these things, the minds of the bodhisattvas would neither waver nor become frightened. They would merely think: “It is certainly impossible for bodhisattvas who have received predictions of non-retrogression from enlightenment to fall into the lower realms and undergo suffering like foolish ordinary beings. What we see and hear must have been fabricated and spoken by a wicked Mara; none of it is real.”

Furthermore, Subhuti! Suppose a wicked Mara were to disguise himself as a shramana, approach these bodhisattvas, and say: “The scriptures associated with the profound prajnaparamita that you previously heard, accepted, retained, read, and recited are all false teachings. You should abandon them quickly and not regard them as true. If you can abandon them quickly, I shall teach you the genuine and pure Buddha-Dharma, enabling you swiftly to realize unsurpassed, complete, perfect enlightenment. What you previously heard was not truly taught by the Buddha. Such written and recited passages are false fabrications. Only what I teach is truly the Buddha’s teaching.”

Subhuti, you should know! If bodhisattvas hear such words and their minds waver, become frightened, or give rise to doubt, you should know that they have not yet received a prediction of non-retrogression. If bodhisattvas hear such words and their minds remain unafraid and free from doubt, abiding solely in the unconditioned, signless, and unborn Dharma-nature, you should know that they have received a prediction of non-retrogression.

Whatever these bodhisattvas undertake, they do not credulously accept the words of others or allow themselves to be swayed by others’ instructions. Just as arhats, whatever they undertake, do not credulously accept the words of others, but directly realize the Dharma-nature without doubt or error and cannot be shaken by any wicked Mara, so too are non-retrogressing bodhisattvas. No shravaka, pratyekabuddha, non-Buddhist practitioner, wicked Mara, or other being can undermine them or cause them to regress from enlightenment.

Furthermore, Subhuti! Suppose a wicked Mara were to approach these bodhisattvas, falsely assume the guise of a close friend, and deceitfully say: “What you practice is a dharma of birth and death, not the practice of enlightenment. You should now cultivate the path that ends suffering, swiftly eliminate all suffering, and attain parinirvana. Even the suffering of your present body should be wearied of and abandoned; how much more should you refrain from delighting in assuming suffering bodies in the future? You should consider this carefully and relinquish your former faith.”

When these bodhisattvas hear such words, their minds are neither frightened nor doubtful. They merely think: “One who speaks in this way must certainly be a wicked Mara.”

Māra further said to the bodhisattva: “Would you like to hear of the fruitless practices of bodhisattvas? Bodhisattvas, throughout as many great kalpas as there are grains of sand in the Ganges, have made complete offerings to the Buddhas of immeasurable varieties of the finest and most exquisite things. Moreover, in the presence of as many Buddhas as there are grains of sand in the Ganges, they cultivated immeasurable austere practices of pure conduct and drew near to and reverently served as many Buddha-Blessed Ones as there are grains of sand in the Ganges.

They asked immeasurable and boundless questions concerning what bodhisattvas should cultivate and learn, how they should abide, how they should practice, how they should train, and the bodhisattva paths. As many Buddha-Blessed Ones as there are grains of sand in the Ganges answered their questions one by one. Those bodhisattvas abided as instructed, practiced as instructed, and trained as instructed; yet even after immeasurable kalpas they still could not realize the supreme, perfect enlightenment they sought.

How much less could you now attain it?”

When the bodhisattvas heard these words, their minds remained unmoved, and they entertained no doubts. Māra then immediately conjured immeasurable forms of bhikshus at that very place and said to the bodhisattvas: “Throughout countless kalpas in the past, these bhikshus cultivated immeasurable austere practices, yet they could not attain supreme enlightenment. They have now all turned back and abide in the fruit of arhatship. How, then, could you attain enlightenment?”

After seeing and hearing such things, these bodhisattvas immediately thought: This must surely be Māra creating such manifestations to disturb us. There certainly can be no bodhisattva who, having cultivated the practice of prajnaparamita to the stage of perfection, fails to realize supreme, perfect enlightenment and instead turns back to abide in the stages of the shravakas, pratyekabuddhas, and so forth.

They further thought: If bodhisattvas cultivate the practices leading to enlightenment according to the Buddha’s teachings yet fail to realize supreme, perfect enlightenment, this is certainly impossible. Therefore, it should be known that what we have seen and heard today has surely been fabricated and spoken by Māra.

Furthermore, Subhuti, suppose Māra assumes the form of a bhikshu, approaches these bodhisattvas, and says: “The knowledge of all-knowing wisdom is identical with space, having emptiness as its nature, and its intrinsic characteristic is fundamentally empty. All dharmas are likewise utterly nonexistent. Within them there is no dharma that can be called the one who realizes, nor is there any dharma that can be called what is realized.

The place of realization, the time of realization, and that by means of which realization occurs are all unobtainable. Since all dharmas are identical with space, having emptiness as their nature, and their intrinsic characteristics are fundamentally empty, why do you willingly endure hardship in the vain pursuit of supreme, perfect enlightenment? What you previously heard—that assemblies of bodhisattvas should seek supreme, perfect enlightenment—was all spoken by Māra and was not truly taught by the Buddha.

You should abandon the aspiration for great enlightenment and not falsely endure hardship in vain for the sake of others.”

On hearing him speak thus, these great bodhisattvas are able to know in accordance with reality that this is the work of Māra, who wishes to make them lose their aspiration for great enlightenment. They think: We must remain firm in our resolve and must not believe Māra’s words.

Furthermore, Subhuti, when these bodhisattvas wish to discipline their minds and enter the four dhyanas, they can enter them at will and abide in them with mastery. For the sake of liberating sentient beings, they are reborn in the Realm of Desire. Although reborn in the Realm of Desire, they are not defiled by desire, nor do they lose the dhyanas they have cultivated.

Furthermore, Subhuti, these bodhisattvas do not value fame and are not attached to praise. They harbor no anger toward any kind of sentient being and always wish to bring sentient beings excellent benefit, peace, and happiness. Whether coming or going, entering or leaving, their minds are never distracted.

In walking, standing, advancing, or withdrawing, their deportment is always grounded in right mindfulness. For the sake of sentient beings, although they remain in the household life, they are not attached to it. Although they appear to experience sensual pleasures, they are always weary and fearful of them.

Like travelers passing along a dangerous road, their minds are constantly apprehensive. Even when eating and drinking, they remain fearful and uneasy, thinking only: When shall we escape from this perilous place? Although they appear to enjoy various precious possessions, they have no craving for them and do not sustain their lives through wrong livelihood or unlawful means.

They would rather take their own lives than harm another. Why? Because these bodhisattvas, who practice profound prajnaparamita, are the honored ones among humans, the virtuous ones among humans, the great naga-elephants among humans, the lotus flowers among humans, the tamers among humans, and the valiant ones among humans.

Fundamentally intent upon benefiting and bringing peace and happiness to all sentient beings, they presently remain in the household life as a skillful means to benefit others. How could they harm others merely to sustain themselves? Why?

Because these bodhisattvas are protected and sustained by the power of the skillful means of profound prajnaparamita.

Furthermore, Subhuti, these bodhisattvas have presiding yaksha deities who hold vajra clubs and constantly follow on either side, guarding them invisibly and preventing all the pernicious powers of malevolent spirits, humans, nonhumans, and others from harming their bodies or minds. For this reason, until these bodhisattvas attain supreme, perfect enlightenment, their bodies and minds remain at ease and they are never deranged.

They possess the marks of a great person, their faculties are complete, and all their mental conduct is wholesome. They always cultivate right livelihood and do not practice magic arts, physiognomy for discerning good or ill fortune, incantations to command ghosts and spirits, the compounding of medicines, the deception of servants, cultivating ties with the wealthy and noble, showing contempt for sages and worthies, or improper intimacy with men or women.

For the sake of fame and gain, they neither praise themselves nor disparage others. They do not look upon others with defiled minds or engage in frivolous laughter. Their precepts and views are pure, and their dispositions are sincere and unadulterated.

Furthermore, Subhuti, although these bodhisattvas are proficient and skillful in worldly literature, crafts, and arts, they take no delight in or attachment to them, because they thoroughly understand that all dharmas are unobtainable. They completely avoid all involvement in impure and miscellaneous speech and wrong livelihood. Although they also understand all the treatises of worldly people and non-Buddhist traditions, they take no delight in or attachment to them, because they comprehend that the intrinsic nature of all dharmas is emptiness. Moreover, the principles and matters expounded in the treatises of worldly people and non-Buddhist traditions contain many exaggerations and omissions and do not accord with the bodhisattva path.

Furthermore, Subhuti! These bodhisattvas have other marks and characteristics of conduct, which I shall distinguish and explain to you. They are as follows: Because those bodhisattvas practice profound prajnaparamita and realize that all dharmas are empty, they take no delight in observing or discussing such matters as kings, bandits, armies, warfare, cities, towns, villages, elephants, horses, vehicles, clothing, food and drink, beds and bedding, fragrances and flowers, the beauty or ugliness of men and women, gardens and groves, ponds, moats, mountains, seas, and so forth.

They take no delight in observing or discussing matters concerning spirits, deities, yakshas, rakshasas, and so forth. They take no delight in observing or discussing matters concerning crossroads, marketplaces, stalls, towers, shops, and commerce. They take no delight in observing or discussing singing, dancing, musical performances, amusements, and diversions.

They take no delight in observing or discussing large islands, small islands, boats and rafts, bridges and culverts, precious jewels, and such matters. They take no delight in observing or discussing dates and times, stars and portents, winds and rains, cold and heat, auspicious and inauspicious signs, and such matters. They take no delight in observing or discussing the countless conflicting interpretations of Dharma principles and scriptural passages.

They take no delight in observing or discussing matters corresponding to ordinary beings, pratyekabuddhas, or shravakas. They delight only in observing and discussing matters corresponding to prajnaparamita. These bodhisattvas never depart from attention corresponding to profound prajnaparamita and never depart from the mind of omniscience.

They take no delight in conflict but delight in reconciling disputes. They always seek the true Dharma and take no delight in what is contrary to Dharma. They always esteem good spiritual friends and take no delight in bad companions.

They delight in speaking the Dharma and abstain from speech contrary to Dharma. They rejoice in seeing the Tathagata and are gladdened to encounter communities of renunciants. Wherever in the worlds of the ten directions a Buddha, a Blessed One, proclaims the essential Dharma, they aspire to be born there, draw near and make offerings to him, and listen to the true Dharma.

Most of these bodhisattvas are born from the heavens of the Desire Realm or the Form Realm into the human realm in Jambudvipa. They are skilled in arts and crafts, spells, scriptures and writings, geography, astronomy, and the principles of all dharmas; or they are born on the frontiers of great cities and great kingdoms, where they bring great benefit to sentient beings.

Furthermore, Subhuti! These bodhisattvas never doubt themselves, wondering, “Am I subject to regression, or am I non-retrogressive?” Nor do they entertain doubts about whether the dharmas pertaining to their own stage exist or do not exist. They can fully comprehend all the deeds of Mara.

Just as stream-enterers have no doubt whatsoever regarding the dharmas of their own stage, and even if an evil Mara tries in every way to confuse and disturb them, he cannot cause them to waver, so it is with these bodhisattvas. Just as the mind associated with one who has committed an act of immediate retribution continually pursues that person without interruption until death and cannot be cast aside, and even if another thought arises, it cannot prevent that karmic result, so too the non-retrogressive mind continually accompanies these bodhisattvas, and they always abide in the stage of a non-retrogressive bodhisattva.

Devas, humans, asuras, and others in the world cannot shake them or destroy the dharmas they have attained. They can fully discern the deeds of Mara and never doubt the Dharma they have realized. Even when born in 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 realize unsurpassed perfect enlightenment in the future?” They do not abandon their own stage or follow other conditions. The dharmas pertaining to their own stage cannot be destroyed. Why?

Because these bodhisattvas have perfected immovable, non-retrogressive wisdom, and therefore no adverse condition can cause them to waver. Their minds are as firm as vajra.

Suppose an evil Mara assumes the appearance of a Buddha, approaches one of them, and says, “You should seek the fruit of arhatship, exhaust all outflows, and enter nirvana. You are not yet able to receive the prediction of great enlightenment, nor have you attained the patient acceptance of the non-arising of dharmas. You do not yet possess the marks and characteristics of conduct belonging to the stage of non-retrogression.

The Tathagata should not predict that you will attain unsurpassed perfect enlightenment.” When these bodhisattvas hear such words, their minds remain unmoved. They neither regress nor fall away, nor are they startled or afraid. They merely think, “This must certainly be Mara, or one of Mara’s retinue, who has assumed the appearance of a Buddha and come before me to speak in this way.

If these truly were the Buddha’s words, they would not contradict the Dharma.”

When these bodhisattvas hear those words, they should examine them and recollect thus: “This must certainly be an evil Mara who has assumed the appearance of a Buddha in order to make me abandon profound prajnaparamita and forsake unsurpassed enlightenment. Therefore, I should not heed those words.” At that moment, the evil Mara becomes frightened and immediately disappears. These bodhisattvas have therefore certainly become established in the stage of non-retrogression. Long ago, the Buddhas of the past predicted their attainment of great enlightenment. Why? Because these bodhisattvas possess all the marks and characteristics of conduct belonging to the stage of non-retrogression. They can therefore clearly recognize the deeds of an evil Mara and cause him to disappear and appear no more.

Furthermore, Subhuti! These bodhisattvas protect the true Dharma without sparing their bodies or lives, much less their wealth, friends, or other family members. To protect the true Dharma, they are diligent and courageous, always thinking, “This true Dharma is the pure Dharma-body of all Buddhas and is revered and honored with offerings by all Tathagatas. By protecting this true Dharma, I am protecting the Dharma-body of all Buddhas.”

They further think, “Such true Dharma belongs to the Buddhas, the Blessed Ones, of the three times. I too shall be numbered among the Buddhas of the future. The Buddha has predicted my attainment of great enlightenment. The true Dharma of all Buddhas is therefore also mine. I am now protecting my own true Dharma. In the future, when I attain Buddhahood, I shall also proclaim this Dharma to sentient beings.” Seeing such benefit, these bodhisattvas protect the true Dharma taught by the Tathagata without sparing their bodies, lives, family members, treasures, wealth, or possessions. Until they attain enlightenment, they never grow weary.

Furthermore, Subhuti! When these bodhisattvas hear the Buddha teach the Dharma, they entertain neither doubt nor uncertainty. Having heard it, they always retain it and never forget.

At that time, Subhuti addressed the Buddha:

“Blessed One! Is it only when these bodhisattvas hear the Buddha’s teaching that they entertain neither doubt nor uncertainty and never forget it, or can they also do so when they hear the true Dharma taught by bodhisattvas and shravakas?”

The Buddha said to Subhuti:

“These bodhisattvas can comprehend the speech, sounds, words, letters, meanings, and principles of all sentient beings everywhere, without doubt or uncertainty, and they never forget them. Why? Because these bodhisattvas have attained the patient acceptance of the non-arising of dharmas with regard to all dharmas and have completely penetrated the true nature of all dharmas. Whatever they hear accords with the truth and causes no doubt. Moreover, they have attained the dharani of retaining what is heard, so they can always recollect it and never forget it.

“Subhuti, you should know that these are the marks and characteristics of conduct of great bodhisattvas at the stage of non-retrogression.”

XVII. CHAPTER ON THE INVESTIGATION OF PRACTICE

01

At that time, Subhuti addressed the Buddha:

“How rare, O Blessed One! These bodhisattvas have perfected such great merit. The Blessed One could spend as many kalpas as there are grains of sand in the Ganges explaining the marks and characteristics of non-retrogression. I beseech the Tathagata, the Worthy One, the Perfectly Enlightened One, to proclaim the subjects of meaning corresponding to profound prajnaparamita, so that bodhisattvas may abide in them and swiftly bring the practice of enlightenment to perfection.”

The Buddha said to Subhuti:

“Excellent! Excellent! You are now able to ask about such a matter. Listen well! Listen well! I shall explain it to you.

“Subhuti, you should know that the subjects of meaning corresponding to profound prajnaparamita are emptiness, signlessness, wishlessness, non-activity, non-arising, non-cessation, non-existence, quiescence, freedom from defilement, and nirvana; these are expressions established through conceptual designation.”

The Venerable Subhuti said to the Buddha:

– Blessed One! Is only this Dharma called a sphere of meaning corresponding to profound prajnaparamita, or are all dharmas called spheres of meaning corresponding to profound prajnaparamita?

The Buddha said to Subhuti:

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

Subhuti! How are form through consciousness also called profound? Because true suchness is profound, form through consciousness are also called profound.

Furthermore, Subhuti! Where there is no form is also called the profundity of form, and so on, up to where there is no consciousness, which is also called the profundity of consciousness.

At that time, Subhuti said to the Buddha:

– How extraordinary, Blessed One! This is the marvelous skillful means that checks the five skandhas and reveals nirvana.

The Buddha said to Subhuti:

– So it is! So it is! If bodhisattvas constantly and carefully contemplate such spheres of meaning corresponding to profound prajnaparamita, they think: I should abide according to the teachings of profound prajnaparamita. I should now train according to what prajnaparamita has expounded. Because these bodhisattvas constantly rely upon such spheres of meaning corresponding to profound prajnaparamita, contemplate them carefully, and cultivate diligently, the merit they acquire even in a single day is immeasurable and boundless. It is like a lustful man, much given to thought, who arranges a rendezvous with a beautiful woman. That woman is hindered and does not arrive at the appointed place. The man’s yearning becomes intense and unceasing.

Subhuti! What do you think? Toward whom is that man’s longing directed?

– Blessed One! This man’s longing is directed toward that woman. He thinks: When will she come here to meet me so that we may sport and enjoy ourselves together?

– Subhuti! What do you think? How many such longings does that man give rise to throughout one day and night?

– Blessed One! That man gives rise to very many longings throughout one day and night.

The Buddha said to Subhuti:

– If bodhisattvas rely upon spheres of meaning corresponding to profound prajnaparamita, contemplate them carefully, and cultivate diligently, then even in a single day they transcend as many kalpas of wandering through birth and death as the number of longings that arise in that lustful man throughout one day and night.

Subhuti, you should know! When these bodhisattvas rely upon such spheres of meaning corresponding to profound prajnaparamita, contemplate them carefully, and cultivate diligently, they are thereby able to free themselves from the many faults that ordinarily obstruct unsurpassed, complete, perfect enlightenment. Therefore, bodhisattvas who rely upon spheres of meaning corresponding to profound prajnaparamita, contemplate them carefully, cultivate diligently, and do not grow indolent will quickly realize unsurpassed, complete, perfect enlightenment.

Subhuti, you should know! If bodhisattvas rely upon spheres of meaning corresponding to profound prajnaparamita, contemplate them carefully, and cultivate diligently for one day and night, the merit they acquire is immeasurably and boundlessly greater than the merit of giving practiced for as many great kalpas as there are grains of sand in the Ganges by bodhisattvas who have departed from profound prajnaparamita.

Furthermore, Subhuti! If bodhisattvas rely upon spheres of meaning corresponding to profound prajnaparamita, contemplate them carefully, and cultivate diligently for one day and night, the merit they acquire is immeasurably and boundlessly greater than the merit acquired by bodhisattvas who have departed from profound prajnaparamita and who, for as many great kalpas as there are grains of sand in the Ganges, present offerings to immeasurable and boundless numbers of stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas.

Furthermore, Subhuti! If bodhisattvas abide according to what prajnaparamita teaches and, for one day and night, diligently train in giving, pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, the merit they acquire is immeasurably and boundlessly greater than the merit acquired by bodhisattvas who have departed from prajnaparamita and who, for as many great kalpas as there are grains of sand in the Ganges, diligently train in giving, pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita.

Furthermore, Subhuti! If bodhisattvas abide according to what profound prajnaparamita teaches and, for one day and night, give the sublime Dharma to sentient beings, the merit they acquire is immeasurably and boundlessly greater than the merit acquired by bodhisattvas who have departed from profound prajnaparamita and who, for as many great kalpas as there are grains of sand in the Ganges, give the sublime Dharma to sentient beings.

Furthermore, Subhuti! If bodhisattvas abide according to what profound prajnaparamita teaches and, for one day and night, cultivate the thirty-seven factors of enlightenment and other wholesome roots, the merit they acquire is immeasurably and boundlessly greater than the merit acquired by bodhisattvas who have departed from profound prajnaparamita and who, for as many great kalpas as there are grains of sand in the Ganges, cultivate the thirty-seven factors of enlightenment and other wholesome roots.

Furthermore, Subhuti! If bodhisattvas abide according to what profound prajnaparamita teaches and, for one day and night, practice the Dharma of material giving and the Dharma of giving the teachings, dwell in a secluded place, collect their thoughts and contemplate the meritorious deeds they previously cultivated, and dedicate them to unsurpassed, complete, perfect enlightenment, the merit they acquire is immeasurably and boundlessly greater than the merit acquired by bodhisattvas who have departed from profound prajnaparamita and who, for as many great kalpas as there are grains of sand in the Ganges, practice the Dharma of material giving and the Dharma of giving the teachings, abide in secluded places,

collect their thoughts and contemplate the meritorious deeds they previously cultivated, and dedicate them to unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! If bodhisattvas abide according to what profound prajnaparamita teaches and, for one day and night, universally take as their objects the meritorious wholesome roots of the Buddhas of the three times and their disciples, combine and assess them, and, with present rejoicing, dedicate them to unsurpassed, complete, perfect enlightenment, the merit acquired by these bodhisattvas is immeasurably and boundlessly greater than the merit acquired by bodhisattvas who have departed from profound prajnaparamita and who, for as many kalpas as there are grains of sand in the Ganges, universally take as their objects the meritorious wholesome roots of the Buddhas of the three times and their disciples, combine and assess them, and, with present rejoicing,

dedicate them to unsurpassed, complete, perfect enlightenment.

Then Subhuti said to the Buddha:

– The Tathagata constantly teaches: All conditioned activities are produced by conceptual discrimination and have no true existence. For what reason, then, do these bodhisattvas acquire immeasurable and boundless merit?

The Buddha said to Subhuti:

– When those bodhisattvas practice profound prajnaparamita, they also constantly contemplate all the wholesome deeds they have performed as empty, as having no possession, as false and unreal. These deeds are likewise unable to depart from profound prajnaparamita. In accordance with reality, they do not depart from profound prajnaparamita. Thus, the merit they acquire is immeasurable and boundless.

The Venerable Subhuti said to the Buddha:

– Blessed One! What is the difference between the meanings of “immeasurable” and “boundless”?

The Buddha said to Subhuti:

– “Immeasurable” means that all measure is utterly extinguished therein. “Boundless” means that its number cannot be counted.

The Venerable Subhuti said to the Buddha:

– Blessed One! Is there any cause or condition whereby form through consciousness are also immeasurable and boundless?

The Buddha said to Subhuti:

– There are also causes and conditions whereby form through consciousness are immeasurable and boundless.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what causes and conditions are form through consciousness immeasurable and boundless?

The Buddha said to Subhuti:

– Because form through consciousness are all empty in nature, they are immeasurable and boundless.

The Venerable Subhuti said to the Buddha:

– Blessed One! Is it only form, feeling, perception, formations, and consciousness that are empty, or are all dharmas empty?

The Buddha said to Subhuti:

– I say that all dharmas, without exception, are empty.

The Venerable Subhuti said to the Buddha:

– Blessed One! Of what dharmas are “immeasurable” and “boundless” designations?

The Buddha said to Subhuti:

– “Immeasurable” and “boundless” are designations for emptiness, signlessness, and wishlessness.

The Venerable Subhuti said to the Buddha:

– Blessed One! Do “immeasurable” and “boundless” refer only to emptiness, signlessness, and wishlessness, or do they have some other meaning?

The Buddha said to Subhuti:

– What do you think? Have I not said that all Dharma gateways, without exception, are empty?

Subhuti replied:

– The Tathagata has always said that all Dharma gateways, without exception, are empty.

The Buddha said to Subhuti:

– Emptiness means inexhaustibility. Emptiness means immeasurability. Emptiness means boundlessness. Emptiness means another meaning. Therefore, Subhuti, although all Dharma gateways are expressed through innumerably different words, their meaning is not different.

Subhuti, you should know that the principle of the emptiness of all dharmas is ultimately inexpressible. Through skillful means, the Tathagata calls it inexhaustible, or immeasurable, or boundless, or emptiness, or signlessness, or wishlessness, or non-action, or non-arising, or non-cessation, or nonexistence, or quiescence, or freedom from defilement, or nirvana. Immeasurable Dharma gateways such as these do not differ in their true meaning; they are all teachings expounded by the Tathagata through skillful means.

At that time, Subhuti said to the Buddha:

– How rare, Blessed One! Although the true nature of all dharmas is inexpressible, through skillful means it is revealed for the sake of sentient beings. As I understand the meaning of the Buddha’s teaching, the true nature of all dharmas is entirely inexpressible.

The Buddha said to Subhuti:

– So it is! So it is! Why? Because the nature of all dharmas is ultimately empty, and no one can expound that ultimate emptiness.

The Venerable Subhuti said to the Buddha:

– Blessed One! Does the inexpressible meaning increase or decrease?

The Buddha said to Subhuti:

– The inexpressible meaning neither increases nor decreases.

The Venerable Subhuti said to the Buddha:

– Blessed One! If the inexpressible meaning neither increases nor decreases, then generosity through prajnaparamita should likewise neither increase nor decrease. If these six paramitas also neither increase nor decrease, why do bodhisattvas use paramitas that neither increase nor decrease to seek realization of unsurpassed, complete enlightenment and continually draw near to unsurpassed, complete enlightenment? If the six paramitas of bodhisattvas increase or decrease, they cannot draw near to unsurpassed, complete enlightenment.

The Buddha said to Subhuti:

– So it is! So it is! The inexpressible meaning of prajnaparamita neither increases nor decreases at all. Yet bodhisattvas who practice the skillful means of profound prajnaparamita do not conceive of these six paramitas as increasing or decreasing. Instead, they think: “These are merely names and signs—namely, generosity through prajnaparamita.” When these bodhisattvas practice generosity through prajnaparamita, they direct their attention in correspondence with these six dharmas and, relying upon them, arouse aspirations and roots of virtue, impartially dedicate them to all sentient beings, and together dedicate them toward unsurpassed, complete enlightenment. They make this dedication in accordance with the subtle and profound unsurpassed, complete enlightenment of the Buddhas. Through this dedication, the power of their skillful means increases, enabling them to realize unsurpassed, complete enlightenment.

Then Subhuti said to the Buddha:

– Blessed One! What is unsurpassed, complete enlightenment?

The Buddha said to Subhuti:

– The suchness of all dharmas is called unsurpassed, complete enlightenment.

Subhuti, you should know that because the suchness of all dharmas neither increases nor decreases, the unsurpassed, complete enlightenment of the Buddhas likewise neither increases nor decreases. If bodhisattvas constantly abide in attention corresponding with suchness in this way, they draw near to unsurpassed, complete enlightenment. Thus, Subhuti, although the inexpressible meaning neither increases nor decreases, attention to suchness does not decline or become lost. Although prajnaparamita neither increases nor decreases, the unsurpassed, complete enlightenment that is sought is not lost. If bodhisattvas abide in attention to suchness in this way and cultivate the six paramitas, they immediately draw near to unsurpassed, complete enlightenment.

The Venerable Subhuti said to the Buddha:

– Blessed One! Is it the first arisen thought of these bodhisattvas that can draw near to enlightenment, or is it a subsequently arisen thought that can draw near to enlightenment? If the first arisen thought draws near to enlightenment, then when the first thought arises, the subsequent thought has not yet arisen; thus, there can be no conjunction. If a subsequently arisen thought can draw near to enlightenment, then when the subsequent thought arises, the first thought has already ceased, so there can be no conjunction. Thus, when the dharmas of mind and mental factors are examined as they arise and pass in succession, no conjunction can be found. How, then, can roots of virtue be accumulated? If roots of virtue cannot be accumulated, how can bodhisattvas draw near to enlightenment?

The Buddha said to Subhuti:

– What do you think? When a lamp is burning, is it the first flame that burns the wick, or a subsequent flame that burns the wick?

Subhuti replied:

– Blessed One! As I understand it, it is not the first flame alone that can burn the wick, yet neither is the burning apart from the first flame. It is not a subsequent flame alone that can burn the wick, yet neither is the burning apart from the subsequent flame.

The Buddha said to Subhuti:

– What do you think? Does the wick burn?

Subhuti replied:

– Blessed One! It is plainly seen in the world that the wick does indeed burn.

The Buddha said to Subhuti:

– Bodhisattvas are likewise. It is not the first arisen thought alone that enables them to draw near to enlightenment, yet neither is their drawing near apart from that first thought. It is not a subsequently arisen thought alone that enables them to draw near to enlightenment, yet neither is their drawing near apart from that subsequent thought. Rather, bodhisattvas who practice the skillful means of profound prajnaparamita cause their roots of virtue to grow and reach fulfillment, and thereby draw near to enlightenment.

The Venerable Subhuti said to the Buddha:

– Blessed One! Such dependent arising is a principle of profound meaning. It is not through the successive arising of earlier and later thoughts themselves that bodhisattvas can draw near to enlightenment. Nor is it apart from the successive arising of earlier and later thoughts that bodhisattvas can draw near to enlightenment—is this not so?

The Buddha said to Subhuti:

– What do you think? Once a thought has ceased, can it arise again?

Subhuti replied:

– No, Blessed One. Once that thought has ceased, it cannot arise again.

– What do you think? If a thought has arisen, is there a dharma of cessation?

– So it is, Blessed One! If a thought has arisen, there is certainly a dharma of cessation.

– What do you think? When a dharma undergoes cessation, does the thought not cease?

– No, Blessed One. When a dharma undergoes cessation, the thought will certainly cease.

– What do you think? If a dharma does not cease, can a thought arise?

– No, Blessed One. If a dharma does not cease, there can be no arising of a thought.

– What do you think? If a dharma does not arise, can a thought cease?

– No, Blessed One. If a dharma does not arise, there can be no cessation of a thought.

– What do you think? If a dharma neither arises nor ceases, can a thought arise and cease?

– No, Blessed One. If a dharma neither arises nor ceases, there can be no arising or cessation of a thought.

– What do you think? Once a dharma has ceased, can it cease again?

“Blessed One, no. If a dharma has already ceased, it cannot cease again.”

“What do you think? If a dharma has already arisen, can it arise again?”

“Blessed One, no. If a dharma has already arisen, it cannot arise again.”

“What do you think? Does the true nature of all dharmas undergo arising and cessation?”

“Blessed One, the true nature of all dharmas neither arises nor ceases.”

“What do you think? Is the abiding mind such as the mind’s true suchness?”

“Blessed One, it is so. The mind abiding in this way is such as the mind’s true suchness.”

“What do you think? If the mind abides in true suchness, is such a mind true suchness, of the nature of the reality-limit, and permanently abiding?”

“Blessed One, this mind is not true suchness, is not of the nature of the reality-limit, and is not permanently abiding.”

“What do you think? Is the true suchness of all dharmas exceedingly profound?”

“Blessed One, it is so. The true suchness of all dharmas is exceedingly profound.”

“What do you think? Is true suchness itself the mind?”

“Blessed One, it is not.”

“What do you think? Is there a mind apart from true suchness?”

“Blessed One, there is not.”

“What do you think? Is the mind itself true suchness?”

“Blessed One, it is not.”

“What do you think? Is there true suchness apart from the mind?”

“Blessed One, there is not.”

“What do you think? Can true suchness perceive true suchness?”

“Blessed One, it cannot.”

“What do you think? Do you perceive any true suchness as truly existent?”

“Blessed One, I do not.”

“What do you think? If bodhisattvas always practice in this way, are they practicing the profound prajnaparamita?”

“Blessed One, it is so. If bodhisattvas constantly practice in this way, this is precisely the practice of the profound prajnaparamita.”

Fascicle 562

THE END