摩訶般若波羅蜜經

THE CHAPTER ON GREAT SUCHNESS

FIFTY-FOUR

At that time, the devas of the Desire Realm and the Form Realm brought heavenly sandalwood powder and heavenly blue, red, pink, and white lotus flowers, scattering them as offerings to the Buddha. They then approached the Buddha, bowed at his feet, stood to one side, and said: “World-Honored One! The unsurpassed bodhi of the Buddhas is truly extremely profound, difficult to see, difficult to understand, and beyond comprehension through thought.

It is subtle, wondrous, and quiescent; it can be known only by Buddha-wisdom, while the entire world is unable to believe it. Why is this? Because in the profound prajnaparamita it is taught thus: Form itself is prajnaparamita, and prajnaparamita itself is form; up to and including the knowledge of all modes itself is prajnaparamita, and prajnaparamita itself is the knowledge of all modes.

The suchness of form and the suchness of prajnaparamita are one suchness, neither two nor different. Up to and including the suchness of the knowledge of all modes and the suchness of prajnaparamita are one, neither two nor different.”

The Buddha said: “It is exactly so. Sons of devas! Form itself is prajnaparamita, and prajnaparamita itself is form. Up to and including the knowledge of all modes is prajnaparamita, and prajnaparamita is the knowledge of all modes.

The suchness of form, up to and including the suchness of the knowledge of all modes, is one suchness, neither two nor different.

Therefore, sons of devas, when the Buddha first attained the Way, he wished to remain silent and did not wish to teach the Dharma. Why is this? Because the Dharma of unsurpassed bodhi realized by the Buddha is extremely profound, difficult to see, difficult to understand, and beyond comprehension through thought. It is subtle, wondrous, and quiescent; it is known only by Buddha-wisdom, while the entire world is unable to believe it.

Why is this? Because in unsurpassed bodhi there is no person who attains, no place of attainment, and no time of attainment. This is the extremely profound characteristic of all dharmas: there are no two dharmas.

Sons of devas! Just as space is extremely profound, so is this Dharma extremely profound. Because suchness is extremely profound, this Dharma is extremely profound. Because the Dharma-nature, the reality-limit, the inconceivable, and the boundless are extremely profound, this Dharma is extremely profound. Because neither coming nor going is extremely profound, this Dharma is extremely profound. Because non-arising, non-cessation, neither defilement nor purity, no knowledge, and no attainment are extremely profound, this Dharma is extremely profound.

Sons of devas! Because the self is extremely profound, up to and including the knower and the seer being extremely profound, this Dharma is extremely profound.

Sons of devas! Because form is extremely profound, and feeling, perception, formations, and consciousness are extremely profound, this Dharma is extremely profound. Because the six paramitas, up to and including the emptiness of non-dharma and dharma, are extremely profound, this Dharma is extremely profound. Because the four foundations of mindfulness, up to and including the knowledge of all modes, are extremely profound, this Dharma is extremely profound.”

The devas of the Desire Realm and the Form Realm said: “World-Honored One! The Dharma just taught by the Buddha is something the entire world is unable to believe.

World-Honored One! This profound Dharma is not taught for the purpose of accepting or rejecting form, feeling, perception, formations, or consciousness, up to and including not being taught for the purpose of rejecting or accepting the knowledge of all modes.

All beings in the world grasp and practice under the notion that form is the self or belongs to the self; that feeling, perception, formations, and consciousness are the self or belong to the self; and up to and including that the knowledge of all modes is the self or belongs to the self.”

The Buddha said: “It is exactly so. Sons of devas! This extremely profound Dharma is not taught for the purpose of accepting or rejecting form, up to and including not being taught for the purpose of accepting or rejecting the knowledge of all modes.

Sons of devas! If a bodhisattva practices for the sake of grasping form, up to and including for the sake of grasping the knowledge of all modes, that bodhisattva cannot practice prajnaparamita, cannot practice dhyana-paramita, and up to and including cannot practice the knowledge of all modes.”

Subhuti said: “World-Honored One! This extremely profound Dharma accords with all dharmas: it accords with dana-paramita, up to and including the knowledge of all modes.

This Dharma is unobstructed: it does not obstruct form, feeling, perception, formations, or consciousness, up to and including the knowledge of all modes.

Sons of devas! This Dharma is called the characteristic of non-obstruction, because it is the same as space; because it is the same as the Dharma-nature, the abiding of dharmas, the reality-limit, and the inconceivable nature; and because it is the same as space, signlessness, and non-action.

This Dharma is the characteristic of non-arising: form does not arise, up to and including the knowledge of all modes does not arise, because they are unobtainable.

This Dharma has no location, because the location of form, up to and including the location of the knowledge of all modes, is unobtainable.”

Then the devas of the Desire Realm and the Form Realm said: “World-Honored One! Subhuti is a son of the Buddha, born in accordance with the Buddha. Why is this? Because everything spoken by Subhuti accords with emptiness.”

Subhuti said: “Sons of devas! Do you say that Subhuti is a son of the Buddha, born in accordance with the Buddha?

What does it mean to be born in accordance with the Buddha?

Because of the characteristic of suchness, Subhuti is born in accordance with the Buddha. Why is this? Because the suchness-characteristic of the Tathagata neither comes nor goes, and the suchness-characteristic of Subhuti likewise neither comes nor goes. Therefore, Subhuti is born in accordance with the Buddha.

Furthermore, from the very beginning Subhuti has always been born in accordance with the Buddha. Why is this? Because the suchness-characteristic of the Tathagata is itself the suchness-characteristic of all dharmas, and the suchness-characteristic of all dharmas is itself the suchness-characteristic of the Tathagata. Within this characteristic of suchness, there is not even a characteristic of suchness. Therefore, Subhuti is born in accordance with the Buddha.

Furthermore, the suchness of the Tathagata is the characteristic of permanent abiding, and the suchness of Subhuti is also the characteristic of permanent abiding. The suchness-characteristic of the Tathagata is likewise without difference. Therefore, Subhuti is born in accordance with the Buddha.

The suchness-characteristic of the Tathagata is unobstructed everywhere, and the suchness-characteristic of all dharmas is likewise unobstructed everywhere. Thus the suchness-characteristic of the Tathagata and the suchness-characteristic of all dharmas are one suchness, neither two nor different. This suchness-characteristic is unconditioned and never not suchness; therefore, this suchness-characteristic is the sole suchness, neither two nor different. Therefore, Subhuti is born in accordance with the Buddha.

The suchness-characteristic of the Tathagata is everywhere free from thought and discrimination, and the suchness-characteristic of Subhuti is likewise everywhere free from thought and discrimination. The suchness-characteristic of the Tathagata is not different and cannot be apprehended; Subhuti is likewise so. Therefore, Subhuti is born in accordance with the Buddha.

The suchness-characteristic of the Tathagata is not separate from the suchness-characteristic of all dharmas. This suchness is never not suchness. Because suchness is not different, Subhuti is born in accordance with the Buddha, yet there is nothing he follows.

Furthermore, the suchness-characteristic of the Tathagata is neither past, future, nor present, and the suchness-characteristic of all dharmas is likewise neither past, future, nor present. Therefore, Subhuti is born in accordance with the Buddha.

Furthermore, the suchness of the Tathagata does not abide within past suchness, does not abide within future suchness, and does not abide within present suchness. Past suchness, future suchness, and present suchness likewise do not abide within the suchness of the Tathagata. They are one suchness, neither two nor different.

The suchness of form and the suchness of the Tathagata, and the suchness of feeling, perception, formations, and consciousness and the suchness of the Tathagata, are one suchness, neither two nor different.

The suchness of the self, up to and including the suchness of the knower, and the suchness of the Tathagata are one suchness, neither two nor different.

The suchness of dana-paramita, up to and including the suchness of the knowledge of all modes, and the suchness of the Tathagata are one suchness, neither two nor different.

Because a great bodhisattva realizes suchness in this way, that bodhisattva is called a Tathagata.”

As Subhuti expounded this chapter on the characteristic of suchness, this great trichiliocosm shook in six ways. The devas of the Desire Realm and the Form Realm scattered heavenly sandalwood powder over the Buddha and also over Subhuti, saying: “World-Honored One! The Buddha is unprecedented. Through the suchness of the Tathagata, Subhuti is born in accordance with the Buddha.”

Subhuti further said to the devas: “Venerable ones! Subhuti was not born in conformity with the Buddha from within form, nor was he born in conformity with the Buddha from within the suchness of form. Subhuti was not born in conformity with the Buddha apart from form, nor was he born in conformity with the Buddha apart from the suchness of form. Thus, up to and including all-knowledge, Subhuti was not born in conformity with the Buddha from within all-knowledge, nor was he born in conformity with the Buddha within all-knowledge, nor was he born in conformity with the Buddha apart from the suchness of all-knowledge.

Subhuti was not born in conformity with the Buddha from within the unconditioned, nor was he born in conformity with the Buddha from within the suchness of the unconditioned; he was not born in conformity with the Buddha apart from the unconditioned, nor was he born in conformity with the Buddha apart from the suchness of the unconditioned.

Why is this? Because all these dharmas are without existence and utterly unobtainable. There is no person who is born in conformity, nor any dharma in conformity with which one is born.”

At that time, Sariputra said to the Buddha: “Blessed One! Suchness is true and not false. The characteristic of Dharma, the abiding of Dharma, and the fixed nature of Dharma are exceedingly profound. Herein, form cannot be apprehended, and the suchness of form cannot be apprehended. Why is this? Because form itself cannot be apprehended, much less can the suchness of form be apprehended.

Thus, up to and including all-knowledge, all-knowledge cannot be apprehended, and the suchness of all-knowledge cannot be apprehended. Why is this? Because all-knowledge itself cannot be apprehended, much less can the suchness of all-knowledge be apprehended.”

The Buddha said: “Just so. Sariputra! Suchness is true and not otherwise. The characteristic of Dharma, the abiding of Dharma, and the fixed nature of Dharma are exceedingly profound. Herein, from form up to and including all-knowledge, none can be apprehended; and from the suchness of form up to and including the suchness of all-knowledge, none can be apprehended. Why is this? Because from form up to and including all-knowledge, none can be apprehended, much less can the suchness of form up to and including the suchness of all-knowledge be apprehended.”

When Sariputra spoke of these characteristics as above, two hundred bhiksus in the Dharma assembly, by not grasping any dharma, exhausted their afflictions and became arhats. Five hundred bhiksunis became free from dust and defilement and attained the pure Dharma-eye. Five thousand great bodhisattvas attained the patient acceptance of the non-arising of dharmas. Six thousand bodhisattvas, by not grasping any dharma, exhausted their afflictions, attained liberation of mind, and became arhats.

The Buddha declared: “Sariputra! These six thousand bodhisattvas who became arhats had, in previous lives, encountered five hundred Buddhas, whom they made offerings to and attended closely. They practiced generosity, morality, patience, vigor, and meditation.

Because they lacked the skillful means of prajnaparamita, they practiced these as separate and distinct. They thought: ‘This is generosity; this is morality; this is patience; this is vigor; this is meditation.’ Because they lacked prajnaparamita, they lacked skillful means. Because they lacked skillful means, they practiced these as separate and distinct.

Because they regarded them as separate and distinct, they did not attain the characteristic of non-differentiation. Because they did not attain the characteristic of non-differentiation, they could not enter the stage of a bodhisattva. Because they could not enter the stage of a bodhisattva, they attained the fruit of stream-entry, up to and including the fruit of arhatship.

Sariputra! Even if a great bodhisattva practices the bodhisattva path, if he remains apart from prajnaparamita, he lacks skillful means. He will therefore realize the ultimate limit of reality and attain the fruit of the Sravaka Vehicle.”

Sariputra asked: “Blessed One! For what reason do both practice emptiness, signlessness, and wishlessness, yet one who lacks skillful means realizes the ultimate limit of reality and enters the Sravaka Vehicle, while one endowed with skillful means attains unsurpassed bodhi?”

The Buddha declared: “Sariputra! There are bodhisattvas who practice emptiness, signlessness, and wishlessness while separated from the mind of prajnaparamita. Because they lack skillful means, they enter the Sravaka Vehicle.

Sariputra! There are also bodhisattvas who practice emptiness, signlessness, and wishlessness without becoming separated from the mind of prajnaparamita. Because they possess skillful means, they enter the stage of a bodhisattva and attain unsurpassed bodhi.

Sariputra! Suppose a bird’s body were one hundred yojanas long, or two hundred or three hundred yojanas long, but it had no wings and fell from the Heaven of the Thirty-three down to Jambudvipa. What do you think, Sariputra? While it was falling midway, could that wingless bird wish to return to the heavenly palace and succeed?”

– Blessed One! It could not.

– Sariputra! Could that bird hope that, after falling into Jambudvipa, its body would remain intact and free from pain?

– Blessed One! It could not. Once it struck the ground, that bird would necessarily suffer pain or die. This is because its body is so large and it has no wings.

– So it is, Sariputra! Even if a bodhisattva, for as many kalpas as there are grains of sand in the Ganges, practices generosity, morality, patience, vigor, and meditation, gives rise to the great mind, undertakes great deeds for the attainment of unsurpassed bodhi, and makes immeasurable vows, if he remains apart from the skillful means of prajnaparamita, he will necessarily fall into the Sravaka Vehicle or the Pratyekabuddha Vehicle.

Sariputra! Even if a bodhisattva recollects the morality, meditation, wisdom, liberation, and knowledge and vision of liberation of the Buddhas of the past, future, and present, yet apprehends their characteristics while retaining them, this bodhisattva neither knows nor understands the morality, meditation, wisdom, liberation, and knowledge and vision of liberation of the Buddhas. He merely hears the spoken names ‘emptiness,’ ‘signlessness,’ and ‘wishlessness,’ then grasps those verbal names and dedicates them to unsurpassed bodhi.

This bodhisattva remains on the stages of the Sravakas and Pratyekabuddhas and cannot pass beyond them. Why is this? Because this bodhisattva remains apart from the skillful means of prajnaparamita when he retains his roots of merit and dedicates them to unsurpassed bodhi.

Sariputra! There are bodhisattvas who, from the first arising of the aspiration until now, have never become separated from the mind of prajnaparamita and who practice generosity, morality, patience, vigor, and meditation. Because they possess the skillful means of prajnaparamita, they do not grasp characteristics.

They do not grasp the characteristics of the morality, meditation, wisdom, liberation, and knowledge and vision of liberation of the Buddhas of the past, future, and present; nor do they grasp the characteristics of the liberation gateways of emptiness, signlessness, and wishlessness. Know that these bodhisattvas do not fall into the Sravaka Vehicle or Pratyekabuddha Vehicle but proceed directly toward unsurpassed bodhi.

Why is this? Because, from the very beginning, when cultivating roots of merit, these bodhisattvas have never grasped characteristics: they do not grasp the characteristics of generosity, morality, patience, vigor, or meditation, nor do they grasp the characteristics of the morality, meditation, wisdom, liberation, or knowledge and vision of liberation of the Buddhas of the past, future, and present.

Sariputra! This is called a bodhisattva who possesses the power of skillful means and, with a mind free from characteristics, practices generosity, morality, patience, vigor, and meditation, up to and including practicing all-knowledge with a mind free from characteristics.”

Sariputra said: “Blessed One! As I understand the meaning of what the Buddha has taught, if a great bodhisattva does not become separated from the skillful means of prajnaparamita, know that this bodhisattva is near to unsurpassed bodhi. Why is this? Because, from the first arising of the aspiration until now, this bodhisattva apprehends no dharma whatsoever, whether form, feeling, perception, formations, or consciousness, up to and including all-knowledge.

Blessed One! There are good men and good women who seek the bodhisattva path but remain apart from prajnaparamita and skillful means. Know that whether such persons attain unsurpassed bodhi is uncertain. Why is this? Because those good men and good women who seek the bodhisattva path grasp characteristics when practicing generosity, and they likewise grasp characteristics when practicing morality, patience, vigor, and meditation. Therefore, their attainment of unsurpassed bodhi is not certain.”

“World-Honored One! For the reasons stated above, a great bodhisattva who wishes to attain unsurpassed bodhi should not depart from the skillful means of prajnaparamita. Abiding in the skillful means of prajnaparamita, this great bodhisattva, with a mind free from characteristics and attainment, should properly cultivate generosity, moral discipline, patience, diligence, and meditative concentration. Even so, with a mind free from characteristics and attainment, the bodhisattva should properly cultivate the knowledge of all modes.”

At that time, the devas of the Form Realm and the Desire Realm addressed the Buddha: “World-Honored One! Unsurpassed bodhi is truly difficult to attain. Why is this? Because a great bodhisattva must know all dharmas before attaining unsurpassed bodhi, yet those dharmas themselves cannot be attained.”

The Buddha declared: “So it is. Sons of devas! Unsurpassed bodhi is exceedingly difficult to attain. The Buddha, too, attained the knowledge of all modes concerning all dharmas and then attained unsurpassed bodhi; yet there was nothing attained, no one who knew, nothing that was known, and no knower. Why is this? Because all dharmas are ultimately pure.”

Subhuti said: “World-Honored One! According to the Buddha’s teaching, unsurpassed bodhi is exceedingly difficult to attain. Yet as I understand the meaning of the Buddha’s teaching, this unsurpassed bodhi is very easy to attain.

Why is this? Because there is no one who attains unsurpassed bodhi, nor is there any dharma that is attained. All dharmas and all characteristics of dharmas are empty: there is no dharma that is attained and no one who can attain, because all dharmas are empty.

Nor is there any dharma that can increase or any dharma that can diminish. From generosity through the knowledge of all modes, among these dharmas there is neither anything attained nor anyone who can attain. Therefore, in my view, unsurpassed bodhi is easy to attain.

Why is this? Because form and the characteristic of form are empty, through to the knowledge of all modes and the characteristic of the knowledge of all modes, which are empty.”

Sariputra said to Subhuti: “Venerable sir! If all dharmas are empty like space, that space does not think, ‘I shall attain unsurpassed bodhi.’

“If a great bodhisattva believes in and understands that all dharmas are empty like space, and this unsurpassed bodhi is easy to attain, why are there presently bodhisattvas as numerous as the sands of the Ganges who seek unsurpassed bodhi yet fall back? Therefore, one should know that unsurpassed bodhi is not easy to attain.”

Subhuti said: “Venerable Sariputra! With regard to unsurpassed bodhi, do form, feeling, perception, formations, and consciousness fall back? Through to the knowledge of all modes, does it fall back?”

– “There is no falling back.”

– “Venerable Sariputra! With regard to unsurpassed bodhi, apart from form, feeling, perception, formations, and consciousness, is there any dharma that falls back? Through to apart from the knowledge of all modes, is there any dharma that falls back?”

– “There is no falling back!”

– “Venerable Sariputra! What do you think? Do the suchness-characteristic of form and the suchness-characteristic of feeling, through to the suchness-characteristic of the knowledge of all modes, fall back from unsurpassed bodhi?”

– “There is nothing that falls back!”

– “Venerable Sariputra! Apart from the suchness-characteristic of form, through to apart from the suchness-characteristic of the knowledge of all modes, is there any dharma that falls back from unsurpassed bodhi?”

– “There is no dharma that falls back.”

– “Venerable Sariputra! Does suchness fall back from unsurpassed bodhi? Through to the Dharma-nature, the abiding of Dharma, the fixed order of Dharma, ultimate reality, and the inconceivable nature, do any of these fall back from unsurpassed bodhi?”

– “There is no falling back.”

– “Venerable Sariputra! Apart from suchness, apart from the Dharma-nature, the abiding of Dharma, the fixed order of Dharma, ultimate reality, and the inconceivable nature, is there any dharma that falls back from unsurpassed bodhi?”

– “There is no dharma whatsoever that falls back.”

– “Venerable Sariputra! If all dharmas ultimately cannot be apprehended, what dharma falls back from unsurpassed bodhi?”

– “As Venerable Subhuti has said, within the patience regarding these dharmas there is no bodhisattva who falls back from unsurpassed bodhi.

“If there is no falling back, then according to the Buddha’s teaching, seekers of the Path are of three kinds: those on the path of the arhat, those on the path of the pratyekabuddha, and those on the path of the Buddha. These three kinds would be without distinction. According to Subhuti’s words, there would be only one kind: great bodhisattvas seeking the path of the Buddha.”

At that time, Purnamaitrayaniputra said to Sariputra: “You should ask Subhuti whether there is a single bodhisattva vehicle.”

Sariputra asked Subhuti: “Do you mean to say that there is a single bodhisattva vehicle?”

Subhuti replied: “Venerable Sariputra! Within the suchness of all dharmas, would you have three vehicles: the sravaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle?”

– “Venerable Subhuti! No.”

– “Venerable Sariputra! Within the distinctions among the three vehicles, can suchness be apprehended?”

– “Venerable Subhuti! No.”

– “Venerable Sariputra! Does suchness have one characteristic, two characteristics, or three characteristics?”

– “Venerable Subhuti! No.”

– “Venerable Sariputra! Within suchness, would you have many bodhisattvas, or even one bodhisattva, who can be apprehended?”

– “Venerable Subhuti! No.”

– “Venerable Sariputra! Within these four cases, practitioners of the three vehicles cannot be apprehended at all. Why, then, does Sariputra conceive of a person seeking the sravaka vehicle, a person seeking the pratyekabuddha vehicle, and a person seeking the Buddha vehicle?

“Venerable Sariputra! When a great bodhisattva hears of this suchness-characteristic of all dharmas and is neither alarmed nor afraid, neither regretful nor doubtful, that one is called a great bodhisattva capable of accomplishing unsurpassed bodhi.”

The Buddha praised Subhuti: “Excellent! Excellent! Subhuti! All that you have said is due to the Buddha’s power.

“If a great bodhisattva hears it said that within suchness there are no distinct or different dharmas and is neither alarmed, afraid, nor doubtful, you should know that this bodhisattva is capable of accomplishing unsurpassed bodhi.”

Sariputra said: “World-Honored One! Which bodhi does that bodhisattva accomplish?”

The Buddha replied: “The unsurpassed bodhi of a Buddha.”

Subhuti said: “World-Honored One! If a great bodhisattva wishes to accomplish unsurpassed bodhi, how should that bodhisattva practice?”

The Buddha replied: “The bodhisattva should give rise to a mind of equality toward all sentient beings and should also speak to them with a mind of equality, without partiality.

“Toward all sentient beings, the bodhisattva should arouse a mind of great loving-kindness and should also speak to them with a mind of great loving-kindness.

“Toward all sentient beings, the bodhisattva should maintain a humble mind and should also speak to them with a humble mind.

“Toward all sentient beings, the bodhisattva should maintain a mind that brings peace and security and should also speak to them with a mind that brings peace and security.

“Toward all sentient beings, the bodhisattva should maintain an unobstructed mind and should also speak to them with an unobstructed mind.

“Toward all sentient beings, the bodhisattva should maintain a mind free from affliction and harm and should also speak to them with a mind free from affliction and harm.

“Toward all sentient beings, the bodhisattva should maintain a mind of affection and respect and should also speak to them with a mind of affection and respect. The bodhisattva should cherish and respect them as parents, as elder and younger brothers and sisters, as children and grandchildren, as relatives, and as friends.

“This great bodhisattva should personally refrain from taking life, should teach others to refrain from taking life, should praise the Dharma of refraining from taking life, and should joyfully praise those who refrain from taking life. Through to personally refraining from wrong views, the bodhisattva should also teach others to refrain from wrong views, praise the Dharma of refraining from wrong views, and joyfully praise those who refrain from wrong views.

“To accomplish unsurpassed bodhi, a great bodhisattva should practice in this way.

“Furthermore, Subhuti! To accomplish unsurpassed bodhi, a great bodhisattva should cultivate the first dhyana, the second dhyana, the third dhyana, and the fourth dhyana; should personally cultivate the mind of loving-kindness, the mind of compassion, the mind of sympathetic joy, and the mind of equanimity; and should personally cultivate the concentration of the sphere of infinite space, the concentration of the sphere of infinite consciousness, the concentration of the sphere of nothingness, and the concentration of the sphere of neither perception nor non-perception.

The bodhisattva should praise the Dharma of the first dhyana through the Dharma of the sphere of neither perception nor non-perception, and should joyfully praise those who cultivate the first dhyana through those who cultivate the sphere of neither perception nor non-perception.”

One should oneself perfect dana paramita, sila paramita, kshanti paramita, virya paramita, dhyana paramita, and prajnaparamita; teach others also to perfect the six paramitas; praise the six paramitas; and rejoice in and praise those who perfect the six paramitas.

Subhuti! Wishing to attain unsurpassed bodhi, a great bodhisattva should personally cultivate inner emptiness up to and including the Noble Eightfold Path; personally cultivate the samadhis of emptiness, signlessness, and wishlessness; personally cultivate the eight liberations; and personally cultivate the nine successive concentrations. The bodhisattva should also teach others to cultivate inner emptiness up to and including the nine successive concentrations; praise the dharmas of inner emptiness up to and including the nine successive concentrations; and rejoice in and praise those who cultivate inner emptiness up to and including the nine successive concentrations.

A great bodhisattva should personally perfect the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen distinctive qualities, great loving-kindness, and great compassion. The bodhisattva should also teach others to perfect the ten powers up to and including great loving-kindness and great compassion; praise these dharmas; and rejoice in and praise those who perfect the ten powers up to and including great loving-kindness and great compassion.

A great bodhisattva should personally contemplate the twelve links of dependent origination in forward and reverse order; teach others also to contemplate the twelve links of dependent origination in forward and reverse order; praise this method of contemplation; and rejoice in and praise those who practice it.

Wishing to attain unsurpassed bodhi, a great bodhisattva should practice in this way.

A great bodhisattva should also personally know suffering, abandon its origin, realize cessation, and cultivate the path; teach others also to know suffering, abandon its origin, realize cessation, and cultivate the path; praise this Dharma of knowing, abandoning, realizing, and cultivating; and rejoice in and praise those who know suffering, abandon its origin, realize cessation, and cultivate the path.

A great bodhisattva personally gives rise to the realization-knowledge of the fruit of stream-entry, up to and including personally giving rise to the realization-knowledge of the fruit of a pratyekabuddha, yet does not personally attain the fruit of stream-entry, up to and including not personally attaining the fruit of a pratyekabuddha. The bodhisattva also teaches others to attain the fruit of stream-entry, up to and including teaching others to attain the fruit of a pratyekabuddha; praises the Dharma of the fruit of stream-entry, up to and including praising the Dharma of the pratyekabuddha path; and rejoices in and praises those who enter and realize the fruit of stream-entry, up to and including those who enter and realize the pratyekabuddha path.

A great bodhisattva personally enters the bodhisattva stage, purifies a Buddha-land, and brings sentient beings to maturity. The bodhisattva also teaches others to enter the bodhisattva stage, purify a Buddha-land, and bring sentient beings to maturity; praises the Dharma of entering the bodhisattva stage, purifying a Buddha-land, and bringing sentient beings to maturity; and rejoices in and praises those who enter the bodhisattva stage, purify a Buddha-land, and bring sentient beings to maturity.

A great bodhisattva personally develops the bodhisattva’s superknowledges and personally gives rise to knowledge of all modes. The bodhisattva also teaches others to develop the bodhisattva’s superknowledges and give rise to knowledge of all modes; praises the Dharma of developing the bodhisattva’s superknowledges and the Dharma of giving rise to knowledge of all modes; and rejoices in and praises those who develop the bodhisattva’s superknowledges and give rise to knowledge of all modes.

A great bodhisattva should personally eliminate the habitual tendencies of all fetters; teach others also to eliminate the habitual tendencies of all fetters; praise the Dharma of eliminating habitual tendencies; and rejoice in and praise those who eliminate the habitual tendencies of all fetters.

Furthermore, Subhuti! Wishing to attain unsurpassed bodhi, a great bodhisattva should personally attain mastery over the lifespan; teach others also to attain mastery over the lifespan; praise the Dharma of attaining mastery over the lifespan; and rejoice in and praise those who attain mastery over the lifespan.

A great bodhisattva attains abiding in the Dharma; teaches others also to attain abiding in the Dharma; praises the Dharma of attaining abiding in the Dharma; and rejoices in and praises those who attain abiding in the Dharma.

Subhuti! Wishing to attain unsurpassed bodhi, a great bodhisattva should practice in this way. The bodhisattva should also train in the skillful means of prajnaparamita in this way.

While training in this way, this bodhisattva will attain unobstructed form; will attain unobstructed feeling, perception, formations, and consciousness; and will attain, up to and including, unobstructed abiding in the Dharma.

Why is this?

Because from the beginning this great bodhisattva has not appropriated form, has not appropriated feeling, perception, formations, or consciousness, and has not appropriated, up to and including, knowledge of all modes.

Why is this?

Because form without anyone who appropriates it is not form. Up to and including, knowledge of all modes without anyone who appropriates it is not knowledge of all modes.”

When this bodhisattva practice was taught, two thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas.

CHAPTER ON NON-RETROGRESSION

FIFTY-FIFTH

At that time, the Venerable Subhuti said, “Blessed One! By what conduct, characteristics, and signs may one know a non-retrogressing great bodhisattva?”

The Buddha said, “Subhuti! A great bodhisattva knows the stage of an ordinary person, the stage of a sravaka, the stage of a pratyekabuddha, and the stage of a Buddha. Within the suchness of these stages there is neither duality nor difference, and the bodhisattva neither conceives nor discriminates. Having entered suchness and hearing this teaching, the bodhisattva penetrates it directly and has no doubt. Why is this? Because within suchness there is neither a single sign nor a dual sign.

“This great bodhisattva also speaks no meaningless words, but only words that are wholly beneficial, and does not scrutinize the virtues and faults of others.

“Subhuti! By such conduct, characteristics, and signs, one may know a non-retrogressing great bodhisattva.”

“Blessed One! By what other conduct, characteristics, and signs may one know a non-retrogressing great bodhisattva?”

“Subhuti! A great bodhisattva who is able to perceive that all dharmas have no conduct, no characteristics, and no signs should be known as non-retrogressing.”

“Blessed One! If all dharmas have no conduct, no deterioration, and no signs, from what dharmas does a great bodhisattva turn away, such that the bodhisattva is called non-retrogressing?”

“Subhuti! If a great bodhisattva turns away from form, up to and including turning away from unsurpassed bodhi, that one is called a non-retrogressing great bodhisattva.

“Why is this? Since the nature of form is empty, up to and including the nature of unsurpassed bodhi being empty, where could this bodhisattva abide?

“Furthermore, Subhuti! A great bodhisattva does not look to the appearances or words of non-Buddhist practitioners, sramanas, or brahmins. The bodhisattva never thinks that these non-Buddhist practitioners, sramanas, or brahmins truly know, truly see, or teach right view.

“The bodhisattva has no doubt, does not cling to rules and observances, does not fall into wrong views, does not seek worldly auspicious practices as a means of purification, and does not bow to or make offerings to devas.

“By this conduct, these characteristics, and these signs, one may know a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! A great bodhisattva is not born into a lowly household, nor born amid any of the eight difficult circumstances, and never takes birth in a female body. By this conduct, these characteristics, and these signs, one may know a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! A great bodhisattva always practices the ten wholesome courses of karma: personally refraining from killing, up to and including refraining from wrong views; teaching others also to refrain from killing, up to and including refraining from wrong views; and rejoicing in and praising those who refrain from killing, up to and including refraining from wrong views. Even in dreams, this bodhisattva does not commit the ten unwholesome courses of karma. By the conduct, characteristics, and signs described above, one may know a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! For the benefit of sentient beings, a great bodhisattva practices dana paramita up to and including prajnaparamita. This one is called non-retrogressing.

“Furthermore, Subhuti! A great bodhisattva receives and retains, reads and recites, expounds, and correctly recollects all twelve divisions of the scriptures, from sutras through expositions. When giving the gift of Dharma, the great bodhisattva thinks, ‘Through this gift of Dharma, may the aspirations of all sentient beings be fulfilled.’ The bodhisattva dedicates the merit of this gift of Dharma together with all sentient beings toward unsurpassed bodhi. This one is called a non-retrogressing great bodhisattva.”

Furthermore, Subhuti! In the exceedingly profound Dharma, a great bodhisattva has no doubts.

Why is this? Because this non-retrogressing great bodhisattva does not perceive any dharma concerning which doubt could arise. From form up to all-knowledge of all modes, he does not perceive any dharma concerning which doubt could arise. By these practices, characteristics, and signs, one knows him to be non-retrogressing.

Furthermore, Subhuti! The three kinds of karma—bodily, verbal, and mental—of a great bodhisattva are all gentle. Through loving-kindness, his body, speech, and mind are perfected. By this, one knows him to be non-retrogressing.

Furthermore, Subhuti! A great bodhisattva does not associate with the five hindrances: sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. By these practices, characteristics, and signs, one knows him to be non-retrogressing.

Furthermore, Subhuti! A great bodhisattva is not attached to anything whatsoever. By this, one knows him to be non-retrogressing.

Furthermore, Subhuti! When coming or going, sitting or lying down, walking or standing, raising or lowering his feet, a great bodhisattva is always composed and at ease, ever maintaining right mindfulness, walking single-mindedly with his gaze directed toward the ground. By these practices, characteristics, and signs, one knows him to be non-retrogressing.

Furthermore, Subhuti! No one finds the garments, blankets, and bedding used by a great bodhisattva filthy or repulsive. This bodhisattva delights in cleanliness and is seldom afflicted by illness. By this, one knows him to be non-retrogressing.

Furthermore, Subhuti! The bodies of ordinary people are invaded and consumed by eighty thousand kinds of parasites. The body of a non-retrogressing great bodhisattva has none of these parasites, because this bodhisattva’s merit transcends the world. As this supramundane merit increases, the bodhisattva attains purity of body and purity of mind. By these practices, characteristics, and signs, one knows him to be a non-retrogressing great bodhisattva.”

Venerable Subhuti said, “World-Honored One! How does a great bodhisattva attain purity of body and purity of mind?”

The Buddha taught, “Subhuti! As the wholesome roots he has acquired increase, the crooked mind and the false and deviant mind are eliminated. This is called purity of body and purity of mind. Through this purity of body and purity of mind, a great bodhisattva surpasses the stages of the sravakas and pratyekabuddhas and enters the bodhisattva stage. This is called being non-retrogressing.

Furthermore, Subhuti! A great bodhisattva does not value gain or material support. Although he practices the twelve dhutanga ascetic practices, he does not esteem the dhutanga practices themselves. By this, he is called non-retrogressing.

Furthermore, Subhuti! A great bodhisattva never gives rise to a miserly mind, a jealous mind, or a deluded mind; nor does he ever give rise to a mind that violates the precepts, a wrathful mind, a negligent mind, or a distracted mind. By these practices, characteristics, and signs, one knows him to be non-retrogressing.

Furthermore, Subhuti! A great bodhisattva’s mind abides firmly and does not waver. He enters deeply into wisdom and single-mindedly hears and accepts the teachings. Whatever he hears and all worldly matters accord with prajnaparamita. These are the signs of a non-retrogressing great bodhisattva.

Furthermore, Subhuti! Before a great bodhisattva, Mara may conjure the eight great hells, within which hundreds of thousands of millions of bodhisattvas are being burned, boiled, and subjected to agonizing suffering. Mara then tells this great bodhisattva: ‘All the beings in these hells are non-retrogressing great bodhisattvas who received predictions from the Buddha, yet they have fallen here. If you have received from the Buddha a prediction of non-retrogression, you too will fall into these great hells. It would be better for you to relinquish the bodhisattva resolve; then you will not fall into hell but will be reborn in a heavenly realm.’

Although he sees these things and hears these words, this bodhisattva’s mind remains unmoved. He neither doubts nor fears, but thinks, ‘Such a thing could never occur.’

By these practices, characteristics, and signs, one knows him to be a non-retrogressing great bodhisattva.

Subhuti! Mara may also transform himself into a bhiksu wearing robes and come tell the bodhisattva: ‘You were previously instructed to cultivate the six paramitas and even to purify your practice for the attainment of unsurpassed bodhi. You should quickly abandon all this. Whatever wholesome roots you have dedicated to unsurpassed bodhi from the time you first generated the aspiration until now, you should quickly abandon them as well. If you agree to abandon them, I shall teach you the true Buddhadharma. What you previously heard and studied was not the Buddhadharma and was not taught by the Buddha; it was merely an assemblage of embellished writings. Only what I teach is truly the Buddhadharma.’

If, after hearing such words, a bodhisattva becomes frightened and doubtful, know that he has not yet received a prediction from the Buddha and has not yet entered the nature of non-retrogression. If he is non-retrogressing, then although he hears such words, his mind does not waver; he neither fears nor doubts. He always accords with and relies upon the unconditioned and unborn Dharma and does not believe or follow the words of others. While practicing the six paramitas, he does not follow the words of others; even while practicing for unsurpassed bodhi, he does not follow the words of others. Directly perceiving the true nature of all dharmas, he does not believe or follow the words of others. He is like an arhat whose outflows have been exhausted, whom Mara cannot sway.

Subhuti! Those who seek the sravaka or pratyekabuddha attainments cannot undermine a non-retrogressing great bodhisattva, nor can they subdue his mind.

Subhuti! This great bodhisattva is firmly established in non-retrogression and does not follow the words of others. Even when hearing teachings spoken by the Buddha, he does not immediately accept them in faith, much less would he believe and follow the words of those who seek the sravaka or pratyekabuddha attainments, or the words of Mara, non-Buddhist practitioners, or brahmacarins. Such a thing could never occur.

Why is this?

This great bodhisattva does not perceive any dharma that could be believed and followed. He does not perceive form, feeling, perception, formations, or consciousness; nor the suchness of form through the suchness of consciousness; and he does not perceive even unsurpassed bodhi or the suchness of unsurpassed bodhi.

By these practices, characteristics, and signs, one knows him to be non-retrogressing.

Furthermore, Subhuti! Mara may transform himself into a bhiksu and come tell the bodhisattva: ‘What you practice is the dharma of birth and death, not the path to all-knowledge. You should attain in this very life the fruit of the cessation of suffering.’ Mara then teaches, through worldly practices, a semblance of the path.

This semblance of the path binds one to the three realms, such as the contemplation of the white bones, or teachings concerning the first dhyana through the sphere of neither perception nor non-perception. ‘By this path and this practice, you will attain the fruit of stream-entry and eventually the fruit of arhatship. By this path, you will put an end to the suffering of birth in this very life. Why continue to undergo the afflictions and sufferings of samsara?

You need not even assume this present body composed of the four great elements, much less assume another body in a future life.’

Subhuti! If, upon hearing these words, this great bodhisattva is neither frightened nor doubtful, but thinks, ‘This bhiksu has benefited me greatly by teaching me a semblance of the path. Practicing this semblance of the path, one cannot attain even the fruit of stream-entry, much less unsurpassed bodhi.’ This great bodhisattva rejoices all the more and thinks, ‘This bhiksu has benefited me greatly by teaching me a dharma that obstructs the path and obstructs training in the paths of the Three Vehicles.’

At that time, the evil Māra, knowing that the bodhisattva was joyful, said: “You see those great bodhisattvas who have made offerings to Buddhas as numerous as the sands of the Ganges, practiced the six pāramitās in the presence of Buddhas as numerous as the sands of the Ganges, and also attended upon Buddhas as numerous as the sands of the Ganges, asking them about the bodhisattva path: How should one abide in the Bodhisattva Vehicle?

How should one practice the six pāramitās, the four foundations of mindfulness, and so forth, up to great loving-kindness and great compassion? Those great bodhisattvas abided, practiced, and cultivated in exact accordance with the teachings of the Buddhas. Yet even though those great bodhisattvas studied and practiced in this way, they still did not attain unsurpassed perfect enlightenment or the knowledge of all modes.

How much less could you ever attain unsurpassed perfect enlightenment!”

Subhūti! If, upon hearing these words, this great bodhisattva is neither frightened nor astonished but becomes even more joyful, thinking: “This bhikṣu has benefited me greatly by explaining to me the Dharma of obstacles to the path.”

Then the evil Māra, knowing that this bodhisattva’s mind is free from fear and doubt, immediately conjures a large gathering of bhikṣus and says to this bodhisattva: “All these persons are bodhisattvas who have aroused the aspiration to seek the Buddha path, and all now abide on the stage of nonretrogression. Yet even they are unable to attain unsurpassed perfect enlightenment. How much less could you attain it!”

Upon hearing and seeing these things, this great bodhisattva immediately thinks: “This is the evil Māra preaching a Dharma that merely resembles the path. A great bodhisattva who practices prajnaparamita should not retreat from the aspiration for unsurpassed perfect enlightenment, nor should one fall into the path of the śrāvakas or the path of the pratyekabuddhas.” The bodhisattva further thinks: “That one could practice dāna pāramitā and so forth, up to the knowledge of all modes, yet fail to attain unsurpassed perfect enlightenment—such a thing is utterly impossible.”

Subhūti! By these practices, classes, and characteristics, one knows a great bodhisattva who is at the stage of nonretrogression.

Furthermore, Subhūti! A great bodhisattva thinks: “If a bodhisattva can follow the Buddha’s teachings exactly and never depart from prajnaparamita and so forth, up to the knowledge of all modes, that bodhisattva will never retreat from unsurpassed perfect enlightenment. If a bodhisattva can recognize the deeds of Māra, that bodhisattva will likewise not lose unsurpassed perfect enlightenment.”

By these practices, classes, and characteristics, one knows the characteristics of a nonretrogressing great bodhisattva.”

Venerable Subhūti said: “Blessed One! From what dharmas does one turn away so as to be called nonretrogressing?”

The Buddha said: “One turns away from the characteristics of form; one turns away from the characteristics of feeling, perception, formations, and consciousness; and so forth, up to turning away from the characteristics of a Buddha. For this reason, these are called the characteristics of a nonretrogressing great bodhisattva.

Why is this so? Because this great bodhisattva enters the bodhisattva stage through the emptiness of the intrinsic characteristics of dharmas and attains the patience regarding the non-arising of dharmas.

Why is it called the patience regarding the non-arising of dharmas? Because within this there is not the slightest dharma that can be apprehended. Because nothing can be apprehended, nothing is produced; because nothing is produced, nothing arises. This is called the patience regarding the non-arising of dharmas.

Because of these practices, classes, and characteristics, one is called a great bodhisattva at the stage of nonretrogression.”