大般若波羅蜜多經

02

The Buddha said to Subhuti:

– If bodhisattvas practice in this way, where do they practice?

Subhuti replied:

– Blessed One! If bodhisattvas practice in this way, there is absolutely no place in which they practice. Why? Because all the dharmas practiced do not move.

The Buddha said to Subhuti:

– If bodhisattvas practice the profound prajnaparamita, in accordance with which truth do they practice?

Subhuti replied:

– Blessed One! If bodhisattvas practice the profound prajnaparamita, they practice in accordance with the ultimate truth.

The Buddha said to Subhuti:

– What do you think? If these bodhisattvas practice in accordance with the ultimate truth, do they apprehend the characteristics of the ultimate truth?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– What do you think? Although these bodhisattvas do not apprehend the characteristics of the ultimate truth, do they nevertheless practice characteristics?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– What do you think? Since these bodhisattvas do not practice the characteristics of the ultimate truth, do they destroy those characteristics?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– What do you think? If these bodhisattvas do not destroy the characteristics of the ultimate truth, do they dispel those characteristics?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– If these bodhisattvas neither destroy nor dispel the characteristics of the ultimate truth, how can they put an end to the perception that apprehends characteristics?

Subhuti replied:

– Blessed One! These bodhisattvas do not think: “I shall put an end to the perception of characteristics by destroying or dispelling characteristics”; nor have they yet cultivated and trained in the path that ends perception. If bodhisattvas diligently cultivated the path that ends perception before having perfected the Buddha-dharmas, they would rightly fall into the stage of a sravaka or a pratyekabuddha. Because these bodhisattvas possess skillful means, although they know that characteristics and the perception that apprehends characteristics are extremely faulty, they do not destroy or dispel them in order quickly to end this perception and realize the characteristic of emptiness. Why? Because they have not yet perfected all the Buddha-dharmas.

The Buddha said to Subhuti:

– It is so! It is so!

At that time, Sariputra said to Subhuti:

– If bodhisattvas cultivate the three gates of liberation in a dream, does this benefit the profound prajnaparamita? If, while awake, bodhisattvas cultivate the three gates of liberation and thereby benefit the profound prajnaparamita, then cultivating them in a dream must also be beneficial. Why? Because the Buddha has taught that dreaming and waking are not different.

Subhuti said:

– If, while awake, bodhisattvas cultivate the profound prajnaparamita and are thereby said to abide in the profound prajnaparamita, then when these bodhisattvas cultivate the profound prajnaparamita in a dream, they are likewise said to abide in the three gates of liberation of the profound prajnaparamita. This likewise benefits the profound prajnaparamita; whether dreaming or awake, the meaning is no different.

Sariputra said:

– Blessed One! Does karma created in a dream come to fruition?

The Buddha said:

– Dharmas are unreal, like a dream; therefore, karma created in a dream also does not come to fruition. Only when one awakens and recollects and discriminates it does it come to fruition.

Subhuti said:

– If sentient beings see themselves taking life in a dream and, upon awakening, recollect and discriminate it with great delight, does the karma they created not come to fruition?

Sariputra said:

– When there is no object as a condition, whether one merely thinks of something or firmly believes in it, karma cannot arise. Only when there is an object as a condition for thought does karma arise. What condition, then, gives rise to volitional karma in a dream?

Subhuti said:

– It is so! It is so. Whether in a dream or while awake, if there is no object as a condition for thought, karma does not arise. Only when there is a condition for thought does karma arise. Why? Sariputra! It is only in relation to characteristics that are seen, heard, cognized, and known, and through the activity of cognition, that defilement or purification arises. If there are no characteristics that are seen, heard, cognized, or known, there is no activity of cognition and neither defilement nor purification. Therefore, you should know that whether in a dream or while awake, karma arises only when there is an object as a condition for thought. If there is no object as a condition for thought, karma does not arise.

Sariputra asked Subhuti:

– The Buddha has taught that all objects as conditions are devoid of intrinsic nature. How, then, can it be said that karma arises when there is an object as a condition for thought, and that karma does not arise when there is no object as a condition for thought?

Subhuti replied:

– Although volitional karma and its objects as conditions are both devoid of intrinsic nature, because one’s own mind apprehends characteristics and discriminates them, conventional designation states that volitional karma arises with an object as its condition. This object as a condition does not exist separately from the mind.

Sariputra asked Subhuti:

– If bodhisattvas practice giving in a dream and, after giving, dedicate it to unsurpassed, complete, perfect enlightenment, have these bodhisattvas truly dedicated that giving to the unsurpassed enlightenment of a Buddha?

Subhuti replied:

– Bodhisattva Maitreya long ago received the prediction that he would attain great enlightenment. You may therefore ask him, and he will certainly answer.

Following Subhuti’s words, Sariputra respectfully questioned Bodhisattva Maitreya.

At that time, Bodhisattva Maitreya said to Sariputra:

– What is it that is called “Bodhisattva Maitreya,” of whom it is said that he can answer the venerable one’s question?

Is it form? Is it feeling, perception, formations, or consciousness? Is it the emptiness of form? Is it the emptiness of feeling, perception, formations, or consciousness? Moreover, form is not Bodhisattva Maitreya and therefore cannot answer the venerable one’s question. Feeling, perception, formations, and consciousness are not Bodhisattva Maitreya and therefore cannot answer the venerable one’s question.

The emptiness of form is not Bodhisattva Maitreya and cannot answer the venerable one’s question. The emptiness of feeling, perception, formations, and consciousness is not Bodhisattva Maitreya and cannot answer the venerable one’s question. I see absolutely no dharma that can be called Bodhisattva Maitreya. Nor do I see any dharma that answers, any dharma that is answered, any place of answering, any time of answering, or anything by virtue of which an answer is given.

I see absolutely no dharma that gives a prediction, any dharma that receives a prediction, any place of prediction, any time of prediction, or anything by virtue of which a prediction is given. Why? Sariputra! Because the intrinsic nature of all dharmas is empty. When ultimately sought, it cannot be apprehended.

Sariputra asked Maitreya:

– Is the Dharma spoken by the Benevolent One in accordance with what you have realized?

Maitreya replied:

– The Dharma I speak is not in accordance with what I have realized. Why? Because the Dharma I have realized cannot be expressed.

Sariputra thought: Only because Bodhisattva Maitreya possesses profound wisdom and has long cultivated the profound prajnaparamita can he speak in this way.

At that time, the Blessed One knew Sariputra’s thought and said to him:

– What do you think? Through the dharma by which you became an arhat, can you see that dharma as something that can be expressed?

Sariputra replied:

– No, Blessed One!

The Buddha said:

– The nature of dharmas realized by bodhisattvas who practice the profound prajnaparamita is likewise inexpressible. Because these bodhisattvas possess skillful means, they do not think: “Through this dharma I have received, am receiving, or will receive the prediction of great enlightenment.” Nor do they think: “Through this dharma I shall realize enlightenment.” Bodhisattvas who can practice in this way practice prajnaparamita. They are also unafraid of attaining enlightenment and know with certainty: “I shall realize it.” Therefore, when these bodhisattvas practice the profound prajnaparamita and hear profound Dharma, they are neither startled nor afraid, nor do they sink into despondency.

If these bodhisattvas are in a wilderness where there are ferocious beasts, they are not afraid. Why? Because, wishing to benefit sentient beings, these bodhisattvas are able to relinquish all their inner and outer possessions. They constantly think: “If ferocious beasts and the like wish to devour my body, I shall give it to them so that they may be fully satisfied. Through this root of virtue, may my perfection of generosity swiftly be fulfilled, and may I swiftly attain unsurpassed, complete, perfect enlightenment. I shall diligently cultivate right conduct in this way. When I attain unsurpassed, complete, perfect enlightenment, there shall be no animals or hungry ghosts whatsoever in my Buddha-land.”

If these bodhisattvas are in a wilderness where there are vicious bandits, they are not afraid. Why? Because, wishing to benefit sentient beings, these bodhisattvas are able to relinquish all their inner and outer possessions.

They delight in cultivating wholesome deeds and have not the slightest attachment to their lives or property. They constantly think: “If sentient beings come to contend for and seize my possessions, or if for that reason they harm my life, I shall bear them no resentment. Through this cause and condition, may my perfection of patience swiftly be fulfilled, and may I swiftly attain unsurpassed, complete, perfect enlightenment.

I shall diligently cultivate right conduct in this way. When I attain unsurpassed, complete, perfect enlightenment, there shall be no hostile bandits who plunder or harm others anywhere in my Buddha-land. Because my Buddha-land will be utterly pure, there shall be no other evils there either.”

If these bodhisattvas are in a waterless wilderness, they are not afraid. They think: “I shall proclaim the unsurpassed wondrous Dharma and bring an end to sentient beings’ affliction of craving and thirst. Even if I should die from the torment of this thirst, I shall never abandon the mind of great compassion toward sentient beings, but shall give them the water of the wondrous Dharma.

How extraordinary that these sentient beings, being deficient in merit, dwell in such a waterless world! I shall diligently cultivate right conduct in this way. When I attain unsurpassed, complete, perfect enlightenment, there shall be no waterless wildernesses or other such places of burning thirst anywhere in my Buddha-land.

By skillful means I shall encourage sentient beings to cultivate karma that produces supreme merit, so that wherever they may dwell, they shall have an abundance of water endowed with the eight excellent qualities.”

If these bodhisattvas find themselves in a famine-stricken place, they are not afraid. They think: “I shall cultivate with vigor and adorn and purify my Buddha-land. When I attain unsurpassed, complete, perfect enlightenment, there shall be no famine whatsoever in my Buddha-land. All sentient beings shall be fully endowed with happiness and pleasure. Whatever they need or desire shall appear as soon as they think of it, just as the devas obtain whatever they think of. I shall arouse steadfast vigor and fulfill the aspirations of sentient beings. At all times and in all places, no sentient being shall lack any necessity.” If bodhisattvas do not fear such things, they will certainly attain unsurpassed, complete, perfect enlightenment.

When these bodhisattvas encounter an epidemic, they are not afraid. Why? Because these bodhisattvas always carefully contemplate: “There is no phenomenon called illness, nor is there any person who is ill. All is empty, and therefore there is nothing to fear. I shall diligently cultivate right conduct in this way. When I attain unsurpassed, complete, perfect enlightenment, the sentient beings and others in my Buddha-land shall be free from the three kinds of illness. They shall vigorously cultivate the supreme wholesome Dharma taught by the Buddha and shall never become indolent or negligent.”

If these bodhisattvas think that enlightenment can be attained only after a very long time, they are still not afraid. Why? Although the span of past kalpas is immeasurable, it is formed through the accumulation of discriminating thoughts within a single moment of recollection. One should understand that the span of future kalpas is likewise. Therefore, bodhisattvas should not conceive of it as remote and thereby give rise to fear. Why? Because the past and future limits of kalpas, whether long or short, are all contained within a single instant associated with mind. Bodhisattvas always carefully contemplate such fearsome matters, do not become afraid, and swiftly attain unsurpassed, complete, perfect enlightenment.

XVIII. THE CHAPTER ON THE SISTER

At that time, a heavenly maiden in the assembly rose from her seat, bowed her head at the Buddha’s feet, bared her left shoulder, knelt with her right knee upon the ground, joined her palms respectfully, and addressed the Buddha:

“World-Honored One! I, too, have no fear amid these circumstances. I vow that in a future life I shall attain Buddhahood and likewise teach such Dharma for the sake of sentient beings.”

Having spoken thus, she took beautiful golden flowers and, with the utmost reverence and sincerity, scattered them as an offering to the Tathagata. Through the Buddha’s spiritual power, those golden flowers rose into the air and remained suspended there, shining brilliantly.

The World-Honored One smiled, and from his mouth issued golden-colored light that illuminated the ten directions, then returned and entered the crown of his head.

When Ānanda had seen and heard this, he respectfully joined his palms and said:

“World-Honored One! For what reason have you smiled in this way? The Buddhas do not smile without a cause or condition.”

The World-Honored One said to Ānanda:

“In a future age, this heavenly maiden shall become a Tathagata, Worthy One, Completely and Perfectly Enlightened One. Her kalpa shall be called Constellation Analogy, and the Buddha shall be named Golden Flower.

“Ānanda, you should know that this heavenly maiden is now living her final life in a female body. After relinquishing this body, she shall immediately assume a male body and, until the end of the future, shall never again assume a female body. After passing away from here, she shall be reborn in the land of the Buddha Akṣobhya in the east, where she shall diligently cultivate the pure conduct.

In that land, this person shall be named Golden Flower. After passing away from the world of the Buddha Akṣobhya, she shall be reborn in the world of another Buddha. Wherever she is born, she shall never be separated from a Buddha.

Just as a wheel-turning king passes from one palace to another, happily enjoying pleasures until his death, without his feet touching the ground, so too shall this person pass from one Buddha-land to another. Wherever she is born, she shall never be separated from the Buddhas, the World-Honored Ones, and shall continually cultivate the pure conduct until attaining enlightenment.”

At that time, Ānanda thought to himself: “When this sister attains Buddhahood, her assembly of bodhisattvas will surely resemble the present assembly.” Knowing his thought, the Buddha said to Ānanda:

“So it is! So it is! It shall be exactly as you think. When the bodhisattva Golden Flower attains Buddhahood, she too shall expound such profound prajnaparamita to her assembly. The number of bodhisattvas in her assembly, whether great or small, shall be the same as the number in my assembly of bodhisattvas today. The number of her śrāvaka disciples shall be impossible to know; one can only say in general that they shall be limitless and innumerable. That Buddha’s world shall be entirely free from ferocious beasts, vicious bandits, famine, thirst, disease, and the like. Nor shall there be any other afflictions or causes of fear.”

Ānanda said to the Buddha:

“World-Honored One! In the presence of which Buddha did this sister first arouse the aspiration for unsurpassed, complete, perfect enlightenment, plant roots of virtue, dedicate the merit, and make her vow?”

The Buddha said to Ānanda:

“In the past, this woman first aroused the great aspiration in the presence of the Buddha Dīpaṃkara. She also offered golden flowers to that Buddha, dedicated the merit, and made her vow; therefore, she has now encountered me.

“Ānanda, you should know that in the past, when I was in the presence of the Buddha Dīpaṃkara, I offered five stalks of flowers to that Buddha, dedicated the merit, and made my vow. The Tathagata Dīpaṃkara, the Worthy One, the Completely and Perfectly Enlightened One, knew that my faculties had matured and bestowed upon me this prediction: ‘In a future age, you shall attain Buddhahood and be named Śākyamuni. Your land shall be called Sahā, and your kalpa shall be called Bhadrakalpa, the Auspicious Kalpa.’”

At that time, when the heavenly maiden heard that Buddha bestow upon Me the prediction of great bodhi, she rejoiced and exulted. She immediately offered celestial flowers to that Buddha and dedicated the merit while making this vow: “May it be that in a future life, when this bodhisattva attains Buddhahood, just as the Buddha before me today has bestowed the prediction of great bodhi, he will likewise bestow such a prediction upon me.” Therefore, I now bestow the prediction upon her.

When Qingxi heard the Buddha’s words, he rejoiced and exulted, and addressed him:

– Most Venerable World-Honored One! This sister has long cultivated the mind of great bodhi, dedicated merit, and made vows; these have now matured.

The Buddha said to Qingxi:

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

At that time, Subhuti addressed the Buddha:

– World-Honored One! When bodhisattvas practice profound prajnaparamita, how do they directly enter the samadhi of emptiness?

The Buddha said to Subhuti:

– When bodhisattvas practicing profound prajnaparamita contemplate form, feeling, perception, formations, and consciousness as empty, they do not allow their minds to become disturbed during this contemplation. If their minds are undisturbed, they see phenomena as they truly are; although they see phenomena as they truly are, they do not attain realization.

The Venerable Subhuti addressed the Buddha:

– World-Honored One! How do bodhisattvas see phenomena as empty yet not attain realization?

The Buddha said to Subhuti:

– When these bodhisattvas contemplate the emptiness of phenomena, they first think: “I should contemplate the characteristics of all phenomena as entirely empty, yet I should not attain realization therein. I contemplate the emptiness of phenomena for the sake of training, not for the sake of realization. Now is the time for training, not the time for realization.” These bodhisattvas have not yet entered the stage of certainty; they collect their minds upon the object that is not the object at the time of entering samadhi. At that time, the bodhisattvas neither lose the factors conducive to bodhi nor exhaust the outflows. Why? Because these bodhisattvas have perfected vast roots of wisdom and virtue and can carefully reflect: “With regard to the emptiness of phenomena, now is the time for training, not the time for attainment. I should preserve profound prajnaparamita, contemplate all phenomena as empty, and perfect all the factors conducive to bodhi. I should not now realize the ultimate reality, nirvana, fall into the stages of the Two Vehicles, and fail to attain bodhi.”

It is like a strong and valiant man whose stance and gait are steady, whose appearance is dignified, and who is fully accomplished in the sixty-four arts. He has mastered all other skills to perfection; he possesses many qualities of supreme moral discipline, intelligence, and wisdom; he speaks eloquently, is always skilled in debate, and his words are complete in both expression and meaning. Possessing great power, whatever he undertakes can be brought to a fine accomplishment, so with little effort he obtains great benefit.

For this reason, everyone respects and cherishes him. Because of certain circumstances, he takes his parents, wife, children, and relatives to another place. Midway on their journey, they must cross a perilous wilderness inhabited by many ferocious beasts and hostile bandits.

All his relatives, young and old, are greatly terrified. Relying upon his many skills, strength, and courage, the man remains physically and mentally at ease and reassures his parents, wife, children, and relatives: “Do not grieve or fear. I shall certainly help you escape this suffering, swiftly cross the wilderness, and reach a place of safety.”

The man then conjures various sharp weapons. When hostile enemies encounter them and behold these weapons, they naturally disperse. Thus, amid the wilderness, ferocious beasts, and hostile bandits, the valiant man remains unharmed and, through skillful means, swiftly leads all his relatives across the wilderness to a place of peace and happiness.

The assemblies of bodhisattvas are likewise. Taking pity upon sentient beings afflicted by the sufferings of birth and death, they continually abide in loving-kindness, compassion, sympathetic joy, and equanimity. They preserve the supreme roots of virtue of prajnaparamita, practice the skillful means approved by the Buddha, and dedicate all merits to unsurpassed, complete and perfect enlightenment. Although they fully cultivate emptiness, they do not attain realization, for they wholeheartedly pity and remain mindful of all sentient beings, wishing to bestow happiness upon them.

These bodhisattvas transcend all kinds of afflictions, all kinds of maras, and the stages of the Two Vehicles. Although they abide in the samadhi of emptiness, they do not exhaust the outflows; although they abide in the training in emptiness, they do not attain realization. At that time, while abiding in the samadhi of emptiness, bodhisattvas do not apprehend characteristics, yet they do not realize signlessness.

They are like a bird with powerful wings soaring through empty space, freely swooping and circling for a long time without falling. Although it relies upon empty space for its play, it neither abides in empty space nor is obstructed by it. These assemblies of bodhisattvas are likewise.

Although they train in the gateways to liberation of emptiness, signlessness, and wishlessness, they do not abide in emptiness, signlessness, or wishlessness. Until the Buddha-Dharma has been perfected to the utmost, they never rely upon those gateways to completely extinguish the outflows.

It is like a strong man thoroughly skilled in archery who wishes to display his ability. Looking upward, he shoots an arrow into empty space. Wishing to keep the arrow aloft and prevent it from falling to the ground, he shoots another arrow at the nock of the preceding arrow, and so on. In this way, one after another, for many hours, the preceding and following arrows support one another and do not fall to the ground. If he wishes them to fall, he ceases shooting the succeeding arrows, and only then do the arrows fall.

These bodhisattvas are likewise. Practicing profound prajnaparamita and preserving supreme skillful means, they never realize ultimate reality midway until their roots of virtue have matured to the utmost. When their roots of virtue have matured, they immediately realize ultimate reality and attain great bodhi.

Therefore, bodhisattvas practicing profound prajnaparamita should likewise employ skillful means and carefully contemplate the profound nature of phenomena. If they have not yet perfected the qualities of the Buddhas to the utmost, they should not attain realization.

At that time, Subhuti addressed the Buddha:

– How extraordinary, Most Venerable World-Honored One! How rare, Most Venerable Well-Gone One! These bodhisattvas constantly accomplish what is difficult to accomplish: although they train in the profound Dharma, they do not attain realization.

The Buddha said to Subhuti:

– So it is! So it is! Because these bodhisattvas vow never to abandon any sentient being, they are able to accomplish such a deed. That is, the bodhisattvas arouse the vast aspiration and, in order to free sentient beings from the sufferings of birth and death, although they constantly enter the three gateways to liberation, they do not realize ultimate reality midway. Why? Because, wishing to liberate them, they do not abandon them. Protected by skillful means, they do not realize ultimate reality during that interval.

Furthermore, Subhuti! If bodhisattvas wish to use prajnaparamita to contemplate the profound domain carefully, the method of practice is the three samadhi gateways to liberation: emptiness, signlessness, and wishlessness. These bodhisattvas should think: “Sentient beings constantly give rise to the perception of sentient beings and cling to the notion that something can be attained, thereby entering evil paths of wrong views, revolving through birth and death, and undergoing endless suffering.

In order to eliminate those evil paths of wrong views, I seek unsurpassed, complete and perfect enlightenment. I should therefore teach sentient beings the profound Dharma of emptiness, enabling them to eliminate that attachment and escape the sufferings of birth and death.” Thus, although they train in the gateway to liberation of emptiness, they do not realize ultimate reality during that interval.

Because these bodhisattvas give rise to this mindfulness of skillful means, although they do not realize ultimate reality during that interval, they do not lose the four supreme samadhis: loving-kindness, compassion, sympathetic joy, and equanimity. Why? Because these bodhisattvas are protected by the skillful means of profound prajnaparamita. Consequently, their wholesome qualities increase, their faculties gradually become keen, and the powers, factors of enlightenment, and factors of the path—the seven factors of enlightenment and the Noble Eightfold Path—bring ever-increasing growth and benefit.

Furthermore, Subhuti, these great bodhisattvas should reflect: “For a long time, sentient beings have given rise to various attachments with regard to characteristics, and because of this they wander in samsara and undergo endless suffering. In order to eliminate their attachment to characteristics, I seek unsurpassed, complete enlightenment. I shall teach sentient beings the Dharma of signlessness, enabling them to eliminate attachment to characteristics and escape the suffering of birth and death.” Therefore, they constantly enter the samadhi of signlessness.

Because these bodhisattvas have previously perfected skillful means and generated this mental resolve, although they constantly enter the samadhi of signlessness, during that time they do not realize the reality-limit and do not regress from the four immeasurable meditative absorptions. Why is this? Because these bodhisattvas are sustained by the skillful means of profound prajnaparamita, their wholesome qualities continually increase, their faculties gradually become keen, and their powers, factors of enlightenment, and factors of the path increasingly grow and bring benefit.

Furthermore, Subhuti, these bodhisattvas reflect: “For a long time, the minds of sentient beings have constantly given rise to perceptions of permanence, pleasure, self, and purity. Consequently, they develop inverted attachments and wander in birth and death, undergoing endless suffering. In order to eliminate the four inversions, I seek unsurpassed, complete enlightenment and shall teach sentient beings the Dharma free from inversion.

That is, I shall teach that birth and death are impermanent, devoid of pleasure, devoid of self, and impure, and that only nirvana is peaceful, subtle, and sublime, replete with all kinds of genuine merit.” Therefore, they constantly enter the samadhi of wishlessness. Because these bodhisattvas have previously perfected skillful means and generated this mental resolve, although they constantly enter the samadhi of wishlessness, until all the qualities of Buddhahood have been brought to ultimate perfection, during that time they do not realize the reality-limit and do not regress from the four immeasurable meditative absorptions.

Why is this? Because these bodhisattvas are sustained by the skillful means of profound prajnaparamita, their wholesome qualities continually increase, their faculties gradually become keen, and their powers, factors of enlightenment, and factors of the path increasingly grow and bring benefit.

Furthermore, Subhuti, these bodhisattvas reflect: “Sentient beings formerly always practiced with a sense of attainment, and now they still practice with a sense of attainment; formerly they practiced by apprehending characteristics, and now they still practice by apprehending characteristics; formerly they practiced inversion, and now they still practice inversion; formerly they entertained perceptions of aggregation, and now they still entertain perceptions of aggregation; formerly they entertained false perceptions, and now they still entertain false perceptions; formerly they practiced wrong views, and now they still practice wrong views.

Because of this, they wander in samsara and undergo endless suffering. In order to eliminate such faults in sentient beings, I seek unsurpassed, complete enlightenment and shall teach them the profound Dharma, causing all their faults to be permanently eliminated, so that they no longer wander in samsara and undergo the suffering of birth and death but swiftly realize the nirvana of permanence, bliss, true self, and purity.”

Because these bodhisattvas contemplate all sentient beings with exceedingly great compassion, they perfect supreme skillful means. Sustained by profound prajnaparamita, they constantly delight in contemplating the profound nature of dharmas, namely: emptiness, signlessness, wishlessness, nonactivity, nonarising, noncessation, absence of intrinsic nature, and the reality-limit.

Since these bodhisattvas have perfected such supreme knowledge and vision, it is utterly impossible for them either to fall into the dharmas of signlessness and nonactivity or to abide in the three realms.

Since these bodhisattvas have perfected such supreme merit, it is also impossible for them to abandon sentient beings, proceed directly to perfect quiescence, realize unsurpassed, complete enlightenment, and yet fail to benefit sentient beings.

Furthermore, Subhuti, bodhisattvas who wish to attain unsurpassed, complete enlightenment should ask other bodhisattvas: “How should bodhisattvas cultivate all the dharmas that contribute to enlightenment? What state of mind should they generate so that, while training in emptiness, signlessness, wishlessness, nonactivity, nonarising, noncessation, absence of intrinsic nature, and the reality-limit, they do not realize them directly but continue to cultivate prajnaparamita?”

If, when asked in this way, other bodhisattvas reply, “Bodhisattvas should only contemplate emptiness, signlessness, and so forth,” but do not teach, “They must remain mindful of all sentient beings, never abandon them, and liberate them through supreme skillful means,” one should know that those bodhisattvas have never previously received from the Buddhas the prediction of nonretrogression from unsurpassed, complete enlightenment.

Why is this? Because those bodhisattvas are not yet able to teach and clearly distinguish the stage of nonretrogression and the unique characteristics of the dharmas of the bodhisattvas. They do not clearly understand the characteristics and modes of practice of the stage of nonretrogression concerning which they have been questioned, and therefore cannot answer.

At that time, Subhuti said to the Buddha:

“Blessed One, is there any cause or condition by which one may know that certain bodhisattvas are nonretrogressive?”

The Buddha told Subhuti:

“There are indeed causes and conditions by which one may know that those bodhisattvas are nonretrogressive. Some bodhisattvas, whether or not they have heard the profound prajnaparamita, are still able to answer correctly the questions previously posed to them and are able to practice correctly the bodhisattva practices of the stage of nonretrogression. From these causes and conditions, one should know that those bodhisattvas are nonretrogressive.”

The Venerable Subhuti said to the Buddha:

“Blessed One, for what reason are there many bodhisattvas who practice the practices leading to enlightenment, yet few who are able to answer correctly?”

The Buddha told Subhuti:

“Although there are many bodhisattvas who practice the practices leading to enlightenment, few have received the prediction that they will attain such subtle and sublime wisdom at the stage of nonretrogression. Those who have received such a prediction are able to answer correctly.

“Subhuti, you should know that these bodhisattvas possess pure wholesome roots and vast, profound wisdom. Devas, humans, asuras, and others in the world cannot destroy their great resolve for enlightenment.

XIX. CHAPTER ON CONDUCT IN DREAMS

“Furthermore, Subhuti, if bodhisattvas, even in dreams, are not attached to the three realms and do not praise the stages of the Two Vehicles, and although they contemplate all dharmas as being like things seen in a dream, they are able to refrain from personally realizing nirvana, this is a characteristic of nonretrogressive bodhisattvas.

“Furthermore, Subhuti, if bodhisattvas in dreams see a Buddha teaching the Dharma while surrounded by immeasurable hundreds of thousands in a great assembly, or see themselves doing the same, this is a characteristic of nonretrogressive bodhisattvas.

“Furthermore, Subhuti, if bodhisattvas in dreams see a Buddha endowed with all the excellent marks, surrounded for a fathom by brilliantly radiant light, rising into the sky together with an immeasurable assembly, displaying great supernormal powers, expounding the essential teachings of the true Dharma, and producing magically created beings whom he commands to go to boundless Buddha-fields in other directions to perform the deeds of a Buddha; or if they see themselves doing the same, this is a characteristic of nonretrogressive bodhisattvas.

“Furthermore, Subhuti, if bodhisattvas in dreams see vicious bandits destroying cities and towns, or see raging fires burning villages, or see savage beasts coming to harm them, or see enemies seeking to behead them, or see their parents on the verge of death, or see themselves oppressed by various sufferings; although they witness such terrifying events, they are neither frightened nor distressed. Upon awakening, they always reflect correctly: ‘The three realms are unreal; they are all like dreams. When I attain unsurpassed, complete enlightenment, I shall teach the Dharma to sentient beings, enabling them to understand that the three realms are all illusory and are all like dream scenes.’ This is a characteristic of nonretrogressive bodhisattvas.”

Furthermore, Subhuti! If bodhisattvas, even in dreams, see various sentient beings in the realms of hell beings, animals, and hungry ghosts, they immediately think: “I must diligently cultivate the bodhisattva practices and swiftly proceed directly to unsurpassed, perfect enlightenment, so that in my Buddha-land there will be no such realms or evil names as hell beings, animals, hungry ghosts, and so forth.” Upon awakening, they think in the same way. Subhuti, you should know that when these bodhisattvas attain Buddhahood, their lands will be pure, without evil destinies or even their names. This is a sign that these bodhisattvas are irreversible.

Furthermore, Subhuti! If bodhisattvas in dreams see fire burning sentient beings in the hells and elsewhere, or see it burning villages, towns, and cities, they immediately make this vow: “If I have received the prediction of irreversibility, may this fierce fire be extinguished at once and become cool.” When these bodhisattvas make such a vow, if in the dream they see the fire immediately extinguished, you should know that they have received the prediction of irreversibility.

If, when they make such a vow, they see in the dream that the fire is not immediately extinguished, you should know that they have not yet received the prediction of irreversibility. Upon awakening, if they see fire burning towns and cities, the same applies according to whether the fire is extinguished in accordance with their vow.

Furthermore, Subhuti! If bodhisattvas, while awake, see fire burning towns and cities, they immediately think: “If I truly possess the signs of irreversibility, may this fierce fire be extinguished at once and become cool.” After thinking this, they speak the words, yet the fire is not immediately extinguished and continues to spread from one village to another, or from one house to another. If the fire is extinguished only after spreading in this way, you should know that these bodhisattvas have nevertheless received the prediction of irreversibility. What was burned resulted from the residual calamity of slandering the true Dharma, or manifests the sign of suffering that will arise from slandering the true Dharma in the future.

Furthermore, Subhuti! If bodhisattvas see a man or woman possessed by a nonhuman being, suffering various torments and unable to escape, they immediately think: “If the Tathagatas know that my aspiration has become purified, know that I have received the prediction of irreversibility, have left behind the stages of shravakas, pratyekabuddhas, and so forth, and will certainly attain unsurpassed, perfect enlightenment, may they compassionately regard and discern the thought in my mind.

If I can truly cultivate the bodhisattva practices, swiftly realize unsurpassed, perfect enlightenment, and rescue sentient beings by ending their suffering in birth and death, may this man or woman no longer be afflicted by the nonhuman being. May it obey my words and depart immediately.” When these bodhisattvas speak in this way, if the nonhuman being refuses to depart, you should know that they have not yet received the prediction of irreversibility.

If the nonhuman being departs immediately, you should know that they have received the prediction of irreversibility.

Furthermore, Subhuti! Some bodhisattvas have not in fact received the prediction of attaining irreversibility. When they see a man or woman possessed by a nonhuman being, suffering various torments and unable to escape, they suddenly make this sincere declaration of truth: “If I have received the prediction of irreversibility, may this man or woman no longer be disturbed by the nonhuman being.

May the nonhuman being obey my words and swiftly depart.” At that time, the evil Mara, wishing to deceive that person, drives and compels the nonhuman being to depart immediately. Why? Because the evil Mara’s power is greater than that of the nonhuman being, and therefore the nonhuman being obeys Mara and departs at once.

The bodhisattva then thinks: “The nonhuman being departed through my power. Why? Because it obeyed my solemn vow and immediately released this man or woman, not because of any other cause.” These bodhisattvas are unable to recognize clearly that this is Mara’s deed.

They claim that it occurred through their own power, develop overweening pride, and disparage other bodhisattvas. Therefore, although they diligently exert themselves, they are utterly unable to attain unsurpassed, perfect enlightenment, fall into the ranks of the Two Vehicles, and are continually deluded by the evil Mara. Bodhisattvas should therefore clearly understand the various contrived deeds of the evil Maras.

Furthermore, Subhuti! Some bodhisattvas have not in fact received the prediction of attaining irreversibility. Because they are separated from the skillful means of prajnaparamita, they have not yet escaped Mara’s deception. That is, wishing to deceive them, evil Maras skillfully conjure various forms, approach the bodhisattvas, and say: “Do you know? The Buddhas of the past have already predicted your attainment of great enlightenment. I know all the different names by which you were known during your past seven lives, as well as all your relatives. You were born in that region, that country, that city, that town, and that village. You were born in that year, that month, that day, and that hour, under the asterism of such-and-such a heavenly king...”

Thus, if an evil Mara sees that a bodhisattva is weak by nature and has dull faculties, it deceitfully predicts: “In a former life, the faculties you possessed were also like this.”

If it sees that a bodhisattva is firm and resolute by nature, with clear and keen faculties, it deceitfully predicts: “In a former life, you were also like this.”

If it sees that a bodhisattva is endowed with the merits of the dhuta practices and other excellent practices, it deceitfully predicts: “In a former life, you were also like this and were endowed with these merits. You should therefore rejoice and must not belittle yourself.”

When those bodhisattvas hear the evil Mara speak of their merits in the past and present, they become delighted and elated, develop overweening pride, and disparage and scorn other bodhisattvas. Knowing this, the evil Mara further tells them: “You have certainly perfected excellent merits. Because the Buddhas have predicted your attainment of great enlightenment, such excellent auspicious signs are now appearing.”

Wishing to disturb them, the evil Mara again deceitfully manifests various forms, approaches the bodhisattvas with an appearance of affection, and says: “You are now endowed with the qualities of irreversibility. You should honor yourself and need not revere others.” After these bodhisattvas hear the evil Mara’s words, their overweening pride becomes even more firmly established, causing them, already far removed from the knowledge of all modes, to become still farther removed from it. Therefore, bodhisattvas who wish to attain enlightenment must clearly recognize the deeds of the evil Maras.

Furthermore, Subhuti! Some bodhisattvas are unable to understand clearly the true nature of names and become attached merely upon hearing false names. An evil Mara skillfully conjures various forms, approaches a bodhisattva, and says: “Your cultivation, practices, and vows have been fulfilled.

Before long, you will realize unsurpassed enlightenment. When you attain Buddhahood, you will possess such-and-such an exalted name and excellent merits.” That evil Mara knows that this bodhisattva has always aspired: “When I attain Buddhahood, I shall possess such-and-such an exalted name,” and therefore gives a prediction in accordance with that aspiration. At that time, because this bodhisattva is separated from the skillful means of prajnaparamita, upon hearing Mara’s prediction, he thinks: “How marvelous!

This person has predicted that I shall attain Buddhahood with an exalted name corresponding to my long-cherished aspiration. Therefore, I shall certainly attain Buddhahood with a name more exalted than those of others.” In this way, the evil Mara predicts such-and-such a name for that person. Consequently, his pride continually increases, and he scorns other bodhisattvas who possess genuine virtues.

He therefore becomes ever farther removed from unsurpassed enlightenment and falls to the stage of a shravaka or pratyekabuddha.

These bodhisattvas may, while possessing such a body, draw near to good spiritual friends and sincerely repent. Although they wander through birth and death over many lifetimes, they will ultimately realize unsurpassed bodhi. Or, while possessing this body, if they do not encounter good spiritual friends and sincerely repent, they will certainly continue wandering through birth and death, deluded and confused for many lifetimes.

Later, although they diligently cultivate wholesome karma, they will still fall to the stage of a sravaka or pratyekabuddha, arrogantly slighting and disparaging other bodhisattvas. Such an offense is immeasurably more serious than the four grave offenses and the five acts of immediate retribution. Therefore, bodhisattvas should clearly understand that predictions accompanied by false names and the like are subtle works of Mara, and they should not arrogantly slight or disparage other bodhisattvas.

Furthermore, Subhuti! Some bodhisattvas dwell in mountains, forests, and wildernesses, cultivating the practice of seclusion. At that time, evil Mara approaches those bodhisattvas, respectfully praises them, and says: “Great beings, you constantly cultivate the genuine practice of seclusion. This practice of seclusion is praised by the noble sages, and all devas, nagas, and spirits protect you.”

Subhuti, you should know! I do not praise this practice of seclusion as genuine.

Subhuti said:

– Blessed One! If this practice of seclusion is not genuine, what other practice is there?

The Buddha told Subhuti:

– Whether bodhisattvas dwell in towns and cities or in mountains, forests, and wildernesses, if they merely remain far removed from afflictions and from the mental orientation of the Two Vehicles, and practice the profound prajnaparamita, this is called the bodhisattvas’ genuine practice of seclusion. This practice of seclusion is approved and praised by all Buddhas, the Blessed Ones. Bodhisattvas should train in it, for it enables bodhisattvas swiftly to realize bodhi.

Subhuti, you should know! Mara praises those who constantly dwell in mountains, forests, and wildernesses, sitting quietly in contemplation, yet whose minds remain mingled with afflictions and the mental orientation of the Two Vehicles, who are far removed from the profound prajnaparamita, and who cannot perfect the wisdom of all-knowing wisdom.

Some bodhisattvas delight in cultivating the Dharma practice of seclusion and, upon being praised by Mara, develop contempt for other bodhisattvas who constantly dwell in villages, towns, and cities while cultivating the genuine practice of seclusion. Subhuti, you should know that these bodhisattvas are far removed from prajnaparamita. Although they spend a long time cultivating the practice of seclusion in deep mountains and wildernesses, they do not clearly understand the Dharma of genuine seclusion. Their arrogance increases, and they become ever more attached to the stages of the Two Vehicles. They are utterly unable to attain unsurpassed bodhi. Their practice is neither praised nor approved by the Buddhas, the Blessed Ones, nor is it what bodhisattvas should cultivate.

Subhuti, you should know! I praise the Dharma of genuine and pure seclusion practiced by the assemblies of bodhisattvas. These bodhisattvas have not accomplished that practice at all. Within the genuine and pure practice of seclusion, they do not possess even an appearance resembling it. Yet evil Maras, wishing to deceive those bodhisattvas and cause them to become arrogant and slight other bodhisattvas, go into the sky and earnestly praise them, saying: “This is the Dharma practice of genuine and pure seclusion.”

Subhuti, you should know! Although these bodhisattvas dwell in mountains, forests, and wildernesses, their minds are agitated, and they cannot train in the genuine practice of seclusion. Some bodhisattvas, although dwelling in villages, towns, and cities, have tranquil minds and constantly train in the genuine practice of seclusion.

Subhuti, you should know! These bodhisattvas slight and revile the assemblies of bodhisattvas who constantly train in the genuine practice of seclusion, regarding them as butchers; yet they respectfully honor, make offerings to, and venerate as if they were Buddhas, the Blessed Ones, those assemblies of bodhisattvas who cannot train in the genuine practice of seclusion.

Subhuti, you should know! These bodhisattvas are far removed from prajnaparamita and give rise to all kinds of discriminations and attachments, thinking: “What I cultivate and study is genuine seclusion; therefore, nonhuman beings come to me, praise me, and protect me. Those who dwell in towns and cities are disturbed in body and mind—who would protect, praise, or honor them!” These bodhisattvas’ minds are filled with arrogance, while their evil karma and afflictions increase day and night.

Subhuti, you should know! Among the assemblies of bodhisattvas, these bodhisattvas are like butchers who defile the assembly of great bodhisattvas. They are also great bandits among devas and humans, deceiving devas, humans, asuras, and others. Although their bodies are clothed in the Dharma robes of sramanas, their minds constantly cherish the intentions of bandits. Those who have aroused the aspiration toward the Bodhisattva Vehicle should not draw near to, honor, or make offerings to them. Why? Because such people harbor overweening pride. Outwardly, they resemble bodhisattvas, but inwardly they are filled with afflictions and evil karma.

Therefore, Subhuti! Genuine bodhisattvas who do not abandon the wisdom of all-knowing wisdom, who seek to realize unsurpassed bodhi, and who wish to benefit and bring peace and happiness to all sentient beings everywhere should not draw near to such evil people.

Subhuti, you should know! Assemblies of great bodhisattvas should constantly and diligently cultivate the genuine and pure endeavor, become disenchanted with birth and death, and remain unattached to the three realms. Toward those butchers and evil bandits, they should always arouse loving-kindness, compassion, sympathetic joy, and equanimity, thinking: “I should not give rise to faults like those evil people.” If, through a lapse of mindfulness, such thoughts should momentarily arise in them, they should immediately become aware of them and eliminate them.

Therefore, bodhisattvas who wish to realize the fruit of unsurpassed, complete, perfect enlightenment should remain vigilant and clearly recognize the works of evil Maras. They should diligently and energetically distance themselves from and eliminate faults such as those committed by those bodhisattvas, and diligently seek the fruit of unsurpassed, complete, perfect enlightenment.

If bodhisattvas train in this way, they are indeed skilled in remaining vigilant regarding the works of Mara.

Fascicle 563

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