摩訶般若鈔經

Chapter Seven: Fundamental Nonexistence

Subhuti said to the Buddha:

– O God of Gods, the dharmas follow their respective order; this is an exposition of the Dharma that suffers no diminution. The dharmas have no point of origin, and the characteristics of the dharmas are unobstructed. Just as the “Dharma of emptiness” is unborn, the arising of dharmas cannot be apprehended; because it is the arising of dharmas, it cannot be attained.

The devas of the Desire Realm and the Brahma Realm together said to the Buddha:

– The Buddha’s disciple is quiescent. Now the Venerable Subhuti says that all is empty.

Subhuti told the devas:

– This accords with the teaching of the Tathagata.

The Buddha said to Subhuti:

– How do you know that this is the teaching of the Tathagata?

Subhuti replied:

– The Tathagata is fundamentally nonexistent; this accords with the teaching of the Tathagata. All dharmas of the past, future, and present are likewise nonexistent.

The Buddha said:

– One who accords with fundamental nonexistence accords with the teaching of the Tathagata. The dharmas, too, are fundamentally nonexistent. Just as the dharmas are fundamentally nonexistent, the Tathagata also is fundamentally nonexistent. All is fundamentally nonexistent, utterly and fundamentally nonexistent. Thus has Subhuti accorded with the Tathagata’s teaching. Not differing from fundamental nonexistence is what the Tathagata teaches. Not differing and having no difference, in accordance with the Tathagata’s teaching—this is to accord with fundamental nonexistence.

Fundamental nonexistence is the Tathagata. The abiding in which Subhuti abides accords with the teaching of the Tathagata. Just as the Tathagata is fundamentally nonexistent and unobstructed, the dharmas also are fundamentally nonexistent and unobstructed. Therefore, Subhuti is one who follows the teaching of the Tathagata. Because they are like the fundamental nonexistence of the Tathagata, the dharmas also are fundamentally nonexistent, utterly and fundamentally nonexistent, alike and not different.

The self has no agent. Fundamental nonexistence also has no agent. All is fundamentally nonexistent, yet there is not even fundamental nonexistence.

Just as fundamental nonexistence is without a self, so too is it thus. Subhuti is one who accords with the teaching of the Tathagata. Just as the Tathagata is fundamentally nonexistent, not different, and without difference, so too are the dharmas fundamentally nonexistent, not different, and without difference.

The fundamental nonexistence of the Tathagata is neither destroyed nor decayed and cannot be apprehended. Therefore, Subhuti is one who follows the teaching of the Tathagata. The Tathagata and the dharmas are all fundamentally nonexistent, not different, and without difference.

Nor is fundamental nonexistence different. Fundamental nonexistence is utterly fundamental nonexistence. Subhuti, having followed and entered it, is beyond calculation.

There is also no one who enters anywhere; this accords with the teaching of the Tathagata.

The Tathagata is fundamental nonexistence. There is no past, future, or present; and because the dharmas are all fundamentally nonexistent, they too have no past, future, or present. Thus, Subhuti is one who follows the teaching of the Tathagata.

Because the Tathagata is fundamentally nonexistent, it is therefore said to be the Tathagata’s teaching. The Tathagata is itself fundamental nonexistence; the future also is fundamentally nonexistent, the past also is fundamentally nonexistent, and the present also is fundamentally nonexistent. Because the past is fundamentally nonexistent, the Tathagata teaches that it is fundamental nonexistence.

Because the future is fundamentally nonexistent, the Tathagata teaches that it is fundamental nonexistence. Because the present is fundamentally nonexistent, the Tathagata teaches that it is fundamental nonexistence. Because the past, future, and present are fundamentally nonexistent, the Tathagata teaches that this is fundamental nonexistence.

Because the past, future, and present are fundamentally nonexistent, the Tathagata teaches that this is fundamental nonexistence; they are alike and not different.

Just as the dharmas are fundamentally nonexistent, so, Subhuti, they are alike and not different. Because they accord with the Tathagata’s teaching, they are alike and not different. This is the fundamental nonexistence through which a true bodhisattva reaches unsurpassed bodhi. All are likewise fundamentally nonexistent and alike. Because they are as fundamental nonexistence, the designation “the fundamental nonexistence of the Tathagata” is thereby attained.

The earth then quaked in six ways. Through this fundamental nonexistence the Tathagata attained accomplishment. Therefore, Subhuti is one who follows the teaching of the Tathagata.

Furthermore, Subhuti! Because you do not follow form, because you do not follow feeling, perception, formations, or consciousness, and because you do not follow the path of the stream-enterer, the once-returner, the non-returner, the arhat, or the pratyekabuddha, therefore, Subhuti, you are one who follows the teaching of the Tathagata.

Sariputra said to the Buddha:

– O God of Gods! Fundamental nonexistence is exceedingly profound.

The Buddha said:

– It is exactly so! Fundamental nonexistence is exceedingly profound.

When this teaching on fundamental nonexistence was delivered, three hundred bhiksus all attained arhatship; five hundred bhiksunis all attained the path of stream-entry; five hundred devas and human beings all attained the forbearance of the non-arising of dharmas; and sixty bodhisattvas all attained the path of the arhat.

The Buddha told Sariputra:

– These bodhisattvas had previously made offerings to five hundred Buddhas of the past. They had practiced generosity, upheld pure morality, perfected patience, exerted themselves diligently, and fully cultivated meditative concentration. Yet because they had not attained the skillful means of the perfection of wisdom, although they were great bodhisattvas whose aspiration to the Way had entered emptiness, signlessness, and wishlessness, they were separated from skillful means. Midway, they mistook this for the ultimate and consequently attained the state of a sravaka.

Sariputra! Suppose there were a great bird whose body measured either four thousand miles, eight thousand miles, twelve thousand miles, sixteen thousand miles, or thirty thousand miles. Wishing to travel from the Heaven of the Thirty-Three to Jambudvipa, but having no wings with which to fly, the bird would tumble headlong from the Heaven of the Thirty-Three toward the earth. What do you think, Sariputra? Could this bird, midway through its fall, return to the Heaven of the Thirty-Three if it wished?

Sariputra replied:

– O God of Gods, it could not.

The Buddha said:

– When this bird falls into the realm of Jambudvipa, could its body possibly remain free from pain?

Sariputra replied:

– It could not, O God of Gods! When this bird falls to the earth, its body cannot remain free from pain. It will either die or become utterly senseless. Why? Because its body is extremely large, yet it has no wings.

The Buddha said:

– Exactly so, Sariputra! Suppose a great bodhisattva practices generosity, safeguards pure morality, perfects patience, acts with diligence, earnestly cultivates meditative concentration, and brings forth an immensely great aspiration for as many kalpas as there are sands in the Ganges, wishing to guide all beings to unsurpassed bodhi. Yet without the skillful means of the perfection of wisdom, midway the bodhisattva will fall back to the stages of the sravaka and the pratyekabuddha.

Thus, Sariputra! A great bodhisattva, with regard to the Buddhas of the past, present, and future, does not uphold their morality, meditative concentration, wisdom, liberation, and wisdom of the knowledge and vision of liberation, but instead again gives rise to conceptualization. This is not to uphold the Tathagata’s morality, meditative concentration, wisdom, liberation, and wisdom of the knowledge and vision of liberation.

Because the bodhisattva does not know the Tathagata’s teaching, the bodhisattva neither understands nor knows, but merely hears the words and forms such conceptions. Wishing, on the basis of what has been heard, to attain unsurpassed bodhi is impossible; therefore, midway the bodhisattva attains the state of a sravaka or the path of a pratyekabuddha. Why?

Because in this way the bodhisattva has not attained the skillful means of the perfection of wisdom.

Sariputra said to the Buddha:

– I remember the Buddha teaching that, apart from the skillful means of the perfection of wisdom, one cannot reach unsurpassed bodhi. Any great bodhisattva who wishes to attain unsurpassed bodhi should discerningly train in the skillful means of the perfection of wisdom.

The devas of the Desire Realm and the Form Realm together said to the Buddha:

– The perfection of wisdom is truly profound, difficult to understand, and difficult to comprehend. Unsurpassed perfect enlightenment cannot be attained suddenly.

The Buddha told the devas:

– Exactly so! The perfection of wisdom is exceedingly profound and difficult to comprehend. Unsurpassed perfect enlightenment cannot be attained in an instant.

Subhuti said to the Buddha:

– Reverently, O Deva among Devas! The perfection of wisdom is difficult to understand clearly. As I conceive it, only one possessing such wisdom can attain unsurpassed complete enlightenment. Why? Because there is no one right there who attains complete enlightenment; hence it is said that “dharmas are empty,” and that complete enlightenment is not produced. Since dharmas are empty, nothing can be attained with respect to dharmas that would produce complete enlightenment; therefore, all dharmas are empty. That there is nothing whatsoever within any dharma—this is the language of Dharma. Since complete enlightenment is not produced, this is called the emptiness of dharmas. Complete enlightenment is neither produced nor attained. One contemplates that all dharmas are empty, and one trains accordingly. Reverently, O Deva among Devas, one suddenly attains unsurpassed complete enlightenment and becomes a completely enlightened one.

Shariputra said to Subhuti:

– As you have said, suddenly attaining unsurpassed complete enlightenment is truly difficult. Why? Because “emptiness” does not think, “I shall produce unsurpassed complete enlightenment and become a completely enlightened one.” With such a Dharma, complete enlightenment is easily attained. Why? Because bodhisattvas as numerous as the sands of the Ganges—how could they turn back?

Subhuti replied:

– It should be understood thus. It is not because it occurs suddenly that unsurpassed complete enlightenment is difficult to attain.

Subhuti asked Shariputra:

– Is it because one turns back from form that one does not attain unsurpassed complete enlightenment?

He replied:

– No.

– Is it because one turns back from feeling, perception, formations, and consciousness that one does not attain unsurpassed complete enlightenment?

He replied:

– No.

– Could there be some form other than the attained Dharma, whereby one does not attain unsurpassed complete enlightenment?

He replied:

– No.

– Could there be some feeling, perception, formations, or consciousness other than the attained Dharma, whereby one does not attain unsurpassed complete enlightenment?

He replied:

– No.

– If form is originally empty, does one therefore not attain unsurpassed complete enlightenment?

He replied:

– No.

– If feeling, perception, formations, and consciousness are originally empty, does one therefore not attain unsurpassed complete enlightenment?

He replied:

– No.

– What do you think, Shariputra? Could there be some form other than original emptiness, such that, upon attaining that Dharma, one would not attain unsurpassed complete enlightenment?

He replied:

– No.

– Could there be some feeling, perception, formations, or consciousness other than original emptiness, such that, upon attaining that Dharma, one would instead fail to attain unsurpassed complete enlightenment?

He replied:

– No.

– What do you think, Shariputra? If there is original emptiness, does one therefore not attain unsurpassed complete enlightenment?

He replied:

– No.

– Could there be some other original emptiness such that, upon attaining that Dharma, one would not attain unsurpassed complete enlightenment?

He replied:

– No.

– If nothing is attained within this very Dharma, then what dharma undergoes retrogression or attains unsurpassed complete enlightenment?

Shariputra said to Subhuti:

– According to the Dharma you have expounded, there is no bodhisattva who becomes irreversible.

Subhuti replied:

– A bodhisattva is one who possesses three virtues. Thus did the Tathagata teach:

A Buddha practices the bodhisattva conduct without taking the aforementioned three virtues into account. This is as Subhuti has said.

Phần Nậu Văn Ðà Ni Phất said to the Venerable Shariputra:

– Venerable Subhuti has expounded the One Path, but he should be questioned about this matter.

The Venerable Shariputra said to Subhuti:

– Venerable Subhuti, I wish to ask about your exposition of the One Path and about the Buddha’s practice of the bodhisattva conduct.

Subhuti replied:

– What do you think, Venerable Shariputra? Within original emptiness, can two paths be seen—the path of the shravaka and the path of the pratyekabuddha?

The Buddha said to Shariputra:

– Within original emptiness, those two things cannot be seen.

Subhuti said:

– What do you think, Venerable Shariputra? Is original emptiness one? It is therefore spoken of as attainment. If a great bodhisattva hears of original emptiness and does not become indolent, that great bodhisattva has fulfilled the bodhisattva path.

The Buddha taught:

– Excellent! Excellent, Subhuti! It is exactly as you have expounded, without difference; it is the sphere reached by the awe-inspiring spiritual power of the Buddhas. This is the original emptiness of the great bodhisattva, without any difference. If a bodhisattva does not become indolent, know that the bodhisattva path has been fulfilled.

Shariputra addressed the Buddha:

– Who is called a bodhisattva?

The Buddha said to Shariputra:

– It is precisely one who fulfills unsurpassed complete enlightenment.

Subhuti addressed the Buddha:

– How does a great bodhisattva seek fulfillment? In what does such a one abide?

The Buddha taught:

– Such a one sees all people as equal and without difference. Having no intention to cause harm, such a one lovingly regards all people no differently from oneself. That person’s mind is gentle and compassionate, free from anger, obstruction, and disturbance, and regards all people no differently from one’s own parents. This is where the mind of a bodhisattva abides. One should train in this way.

Chapter Eight: Avaivartika

Subhuti addressed the Buddha:

– By what characteristics of practice may an irreversible great bodhisattva be known as an irreversible great bodhisattva?

The Buddha said to Subhuti:

– Whether among ordinary beings, shravakas, pratyekabuddhas, or even those at the stage of the Buddha path, upon hearing all teachings concerning original emptiness, such a one is never shaken and does not change. That very Dharma is itself originally empty. This is original emptiness. Being unmoved is transcendence. Such a one does not alter what has been heard, nor entertain doubts, nor declare it right, nor declare it wrong. Original emptiness is not lost. That person’s speech is not frivolous; such a one does not speak of extraneous matters, but speaks only of proper matters, and does not pry into the deeds of others. When you see one fully possessing such characteristics, know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! An irreversible great bodhisattva does not assume the marks and appearance of a shramana or brahmin, saying, “This is a shramana; this is a brahmin.” Possessing clear and correct understanding, such a one never worships or pays homage to other deities, nor offers flowers or incense to them. When you see one fully possessing such characteristics, know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! An irreversible great bodhisattva is never born in evil realms and does not assume a female body. When you see one fully possessing such characteristics, know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! An irreversible great bodhisattva never departs from the ten wholesome deeds. Such a one does not kill and teaches others not to kill.

Such a one does not steal and teaches others not to steal. Such a one does not engage in sexual misconduct and teaches others not to engage in sexual misconduct. Such a one does not engage in divisive speech, harsh speech, false speech, or frivolous speech; is not envious, covetous, or deluded; acts honestly and properly; and teaches others to preserve what is true and proper.

These are the ten wholesome deeds. Even in dreams, such a one personally maintains the ten wholesome deeds without losing them. Thus, even in dreams, an irreversible great bodhisattva sees the ten wholesome deeds.

When you see one fully possessing such characteristics, know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! With the Dharma that an irreversible great bodhisattva has learned, such a one wishes to bring peace and security to all people and expounds the Dharma for all people to hear. This is the gift of Dharma. Enabling all people to attain the Dharma—this itself is giving the Dharma to all. When you see one fully possessing such characteristics, know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! Even if a king, a hero among men, expounds the extremely profound Dharma to a non-retrogressing great bodhisattva by means of his own wisdom and understanding, the bodhisattva has absolutely no doubt. Being free from doubt, he does not say that he disbelieves.

His speech is gentle and soft. He sleeps little, and whether coming or going, advancing or withdrawing, his mind is not distracted and his steps are peaceful and unhurried. When lifting a foot and taking a step, he chooses where to place it.

His garments, curtains, and bedding are free of lice and bedbugs and are always clean. Nor does he harbor sorrow or distress. Within his body there are none of the eighty kinds of parasites.

Why is this? Because this great bodhisattva has acquired merit surpassing mundane merit and always wishes that merit to be perfectly fulfilled and further increased. His body is pure, and his mind is also pure.

Subhuti addressed the Buddha:

“World-Honored One, God among gods! Why is the bodhisattva’s mind pure? How should this be known?”

The Buddha said to Subhuti:

“The merit created by the great bodhisattva increases exceedingly and continually rises higher. The bodhisattva’s mind is sovereign and unobstructed. Because that merit depends entirely upon the mind, the mind is pure. Transcending the stages of the shravakas and pratyekabuddhas—this is the purity of a great bodhisattva’s mind. When one sees him fully endowed with such characteristics, one should know that he is a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! A non-retrogressing great bodhisattva does not seek wealth or possessions. If he performs acts of giving and offering, he is neither stingy nor covetous. When expounding the extremely profound Dharma, he does not grow weary, and he practices in accordance with what he understands. If someone wishes to hear the extremely profound Dharma, he immediately expounds the Perfection of Wisdom to that person. When dealing with followers of other paths or with worldly affairs, he makes the Perfection of Wisdom his principal guide, wishing to lead them onto the right path. To those who do not understand, he explains the Perfection of Wisdom. When one sees him fully endowed with such characteristics, one should know that he is a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! Wherever this person goes, Mara immediately goes there and conjures the eight great hells. In each hell he conjures countless hundreds of thousands of bodhisattvas and instructs him, saying:

“‘All these people have already received predictions from the Buddha, and all are non-retrogressing; yet they have now all fallen into hell, also because of predictions made by the Buddha. If anyone has received a prediction of non-retrogression, he should quickly repent, saying, “I am not non-retrogressing.” If anyone says this, he will immediately avoid falling into hell and will be reborn in the heavenly realm.’

“The Buddha told Subhuti:

“‘If this person’s mind remains unmoved, he is indeed a non-retrogressing great bodhisattva.’

“The Buddha said:

“‘What I teach is never inconsistent. If that person were reborn in an evil realm, the Buddha’s teaching would be inconsistent. When one sees him fully endowed with such characteristics, one should know that he is a non-retrogressing great bodhisattva.

“‘Furthermore, Subhuti! Mara assumes the appearance of a shramana, or puts on the garments of a shramana, goes to the great bodhisattva, and says:

“‘“Whatever you previously heard from me and received from me, now discard it all and do not employ it. You should now repent of that error, or quickly repent in accordance with my instructions. I shall come every day to inquire after you. If you do not obey my words, I shall certainly never return to meet you. If you do not repeat this, it was not taught by the Buddha; all of it was fabricated by followers of other paths. What I am now saying is precisely what the Buddha taught.”

“The Buddha said:

“‘If a person hears these words and is shaken, one should know that he has not received a prediction from past Buddhas and has only recently been elevated to the rank of a great bodhisattva. Many great bodhisattvas have not yet reached the stage of non-retrogression. If he remains unmoved, contemplates the Dharma as free from birth and death, contemplates the absence of birth and death, and does not put faith in what others say—just as a bhikshu who has attained arhatship does not follow the words of others, and even if he sees the Dharma in a dream, takes this as confirmation that it is without possession and remains entirely unmoved—this great bodhisattva likewise remains unmoved.

Just as the Dharma in which the shravakas and pratyekabuddhas have come to rest is not subject to retrogression, so this great bodhisattva proceeds directly toward omniscience without ever retrogressing. When one sees him fully endowed with such characteristics, one should know that he is a non-retrogressing great bodhisattva.

“‘Furthermore, Subhuti! Mara goes to the great bodhisattva and assumes the appearance of another person. He says: “If one strives with great diligence in seeking, this is not the practice leading to omniscience. If one acts contrary to such hardship, or practices by relying upon hardship, one should not become disheartened and retreat. On what should you rely in seeking this body? Why do you not quickly attain the stage of an arhat instead of aspiring to become a Buddha?”’

“The Buddha said:

“‘If this person remains unmoved, Mara withdraws, then returns seeking another device. He conjures countless bodhisattvas standing to one side and again speaks these words of instruction: “Do you see these bodhisattvas? They have all made offerings to Buddhas as numerous as the sands of the Ganges, providing in full all garments, food and drink, seats, bedding, and medicines.

In the presence of Buddhas as numerous as the sands of the Ganges, they have cultivated and maintained the pure precepts they learned, and with wisdom have practiced according to what they learned. What they sought was to learn everything and live in accordance with the Dharma. Yet even now they have been unable to attain unsurpassed, complete enlightenment.

Having studied in this way, received the teaching in this way, and practiced in this way, they still could not attain omniscience. How much less, then, could you possibly attain unsurpassed, complete enlightenment?”’

“The Buddha said:

“‘If this person remains unmoved, Mara immediately withdraws and again conjures bhikshus who say these words: “These are all arhats. In past lives they all practiced the bodhisattva path, but now they have realized arhatship and remain bhikshus such as these. From where, then, will you attain unsurpassed, complete enlightenment?”’

“The Buddha said:

“‘Although this great bodhisattva hears these words from others, he continues to cultivate this practice. His mind remains unmoved and he entertains no other thought, clearly knowing that this is Mara’s doing.’

“The Buddha said:

“‘If one studies the Perfection of Wisdom and practices accordingly yet does not attain omniscience, from where else could one attain it? The Buddha’s teachings are not inconsistent. If one studies in this way and practices in this way, in accordance with the Perfection of Wisdom, with an unwavering mind, yet fails to attain omniscience, then the Buddha’s teaching would be inconsistent. The Buddha’s words are never false; a great bodhisattva should train in this way. When one sees him fully endowed with such characteristics, one should know that he is a non-retrogressing great bodhisattva.

“‘Furthermore, Subhuti! Mara goes to a non-retrogressing bodhisattva and openly declares:

“‘“Omniscience is like empty space. The limit of this Dharma cannot be reached, nor can this Dharma be attained where there is no end. Why is this? Because there is no non-retrogression, nor is the Buddha’s complete enlightenment attained. The Dharma now perceived is entirely false and wholly empty. Your endeavors are nothing but hardship. You do not immediately realize that this is Mara’s doing; how, then, do you expect to attain unsurpassed, complete enlightenment? This was not taught by the Buddha.”

“The Buddha said:

“‘This good man or good woman should understand it in this way and should think, “This is Mara’s doing.” That person’s mind remains upright and unmoved. When one sees that person fully endowed with such characteristics, one should know that this is a non-retrogressing great bodhisattva.’

Furthermore, Subhuti! An irreversible great bodhisattva who wishes to cultivate the first dhyana, the second dhyana, the third dhyana, and even the fourth dhyana and samadhi follows the four dhyanas without selecting any particular stage among them. Such is that person's concentration and aspiration. When one sees a person fully endowed with such characteristics, one should know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! An irreversible great bodhisattva does not seek fame or words of praise and does not dwell upon sensual desire. That person's mind is vast, thinking only of all beings and seeking to bring peace and security to them all.

Whether walking, standing, lying down, or sitting, the mind is not distracted. In coming and going, that person is mindful, reverent, and utterly sincere. Such a person does not seek power and does not indulge in sexual misconduct or heedlessness.

If desire arises, that person becomes fearful of it and always regards sensual desire with apprehension. It is like a man passing through a vast, boundless, and desolate wilderness who wishes to stop, rest, eat, and drink, yet fears robbers and wishes to pass quickly beyond that place, thinking, “When shall I reach a peaceful and secure settlement so that I may quickly escape from here?” An irreversible great bodhisattva is likewise.

When craving and desire arise, that person thinks, “This is not something that ought to be done. This is unrighteous and wrong; it is not a Dharma that I should practice.” Nor does that person think of any other evil deed. Why?

Because that person wishes to bring peace and security to all beings.

The Buddha said:

– Those who think in this way do so entirely through the spiritual power of the Perfection of Wisdom. When one sees a person fully endowed with such characteristics, one should know that this is indeed an irreversible great bodhisattva.

Furthermore, Subhuti! The yaksha He-mi-la-hoan constantly follows an irreversible great bodhisattva, while other spirits and demons dare not follow the bodhisattva. That person never loses resolve.

The mind is not distracted, nor does the body give rise to deluded thoughts. The body is sound and complete, and that person is courageous and does not seduce another's wife. Other people may make spells or poisons, but this person does no such things.

That person neither does them personally nor teaches others to do them. Such is the purity of the bodhisattva. That person does not speak of matters between men and women, for these are extremely unwholesome things.

When one sees a person fully endowed with such characteristics, one should know that this is indeed an irreversible great bodhisattva.

Furthermore, Subhuti! An irreversible great bodhisattva does not become involved in gatherings concerning worldly affairs, does not undertake affairs for kings, does not undertake affairs for bandits, does not undertake affairs concerning soldiers or military campaigns, does not undertake affairs for villages or settlements, does not undertake affairs for cities or fortresses, and does not undertake secular affairs. Such a person also does not associate improperly with women or men, does not associate with non-Buddhist ascetics, does not concern oneself with grain or intoxicating drink, does not engage in sacrificial worship, and does not indulge in many colors, fragrances, flowers, frivolous laughter, regret, or material gain, nor does that person create all manner of such things.

Nor does that person pursue matters of possessions, but participates only in matters of the Perfection of Wisdom. Such a person does not depart from omniscience and always remains mindful of it without forgetting. Nor does that person engage in warfare.

That person guards oneself in accordance with the Dharma, always acts uprightly, and does nothing contrary to the Dharma. Such a person always praises the virtuous and places this foremost. That person always wishes to be kind and close to others and does not become their enemy.

Such a person seeks only the Dharma of the Tathagata and resolutely aspires to be born in a Buddha-land in another direction. Yet while seeking in this way, that person will not be born there. For this reason, such a person constantly sees Buddhas and is also able to make offerings to irreversible great bodhisattvas.

Whether departing from the desire realm, the form realm, or the formless realm, upon leaving that place such a person will be born in a central land, either into a virtuous family or among those of keen intelligence and wisdom who speak with eloquence. Or that person may be born into a family versed in the scriptures and will take no pleasure in participating in petty affairs. If born in a border region, that person will be born in a great nation and will never transgress the Dharma. When one sees a person fully endowed with such characteristics, one should know that this is indeed an irreversible great bodhisattva.

Furthermore, Subhuti! An irreversible great bodhisattva does not say, “I am irreversible,” nor think, “I am irreversible,” nor think, “I do not abide at the stage of irreversibility.” It is like a man who has attained the path and fruition of a stream-enterer: while at that stage, he has absolutely no doubt. Although the affairs of Mara may arise, he immediately recognizes them all.

Once they have arisen, he does not follow their schemes. An irreversible great bodhisattva is likewise. Concerning that person's own stage, there is absolutely no doubt or indolence.

Although the affairs of Mara may arise, that person immediately recognizes them all. Once they have arisen, that person does not follow their schemes. It is like a man who has committed an evil deed: his mind never forgets it, and even until death his mind does not change.

An irreversible great bodhisattva never changes or wavers. The mind abides securely in impartial rectitude. The mind of an irreversible great bodhisattva is utterly unmoved.

Neither humans nor devas can cause it to waver. Although the affairs of Mara may arise, that person immediately recognizes them all. Once they have arisen, that person does not follow their schemes.

Concerning that person's own stage, there is absolutely no doubt. Nor does that person possess the mind of a sravaka or pratyekabuddha, and never thinks that Buddhahood is difficult to attain. That stage is peaceful, secure, adorned, and so steadfast that no one surpasses it.

Why? Because no one can surpass a person who abides in this way. The evil Mara becomes deeply distressed and immediately transforms himself into the likeness of a Buddha.

Going to that person, he says:

– You should accept the fruition of arhatship; then the Tathagata will bestow upon you the prediction that you will attain unsurpassed perfect enlightenment. Why? Because if you do not do so, you will never attain realization. Even a person possessing such a mind and fully endowed with such modes of practice may become a great bodhisattva yet still fail to attain unsurpassed perfect enlightenment. How, then, could you ever become a Buddha?

The Buddha said:

– If this bodhisattva's mind remains unmoved, one should know that this is a great bodhisattva. In the past, the Tathagata, Arhat, Perfectly Enlightened One already bestowed the prediction upon that person. Suppose that person thinks and knows, “Mara has assumed the likeness of a Buddha and come here.” This person knows, “This is not the Buddha; this is Mara's doing.” The one who acts in this way does so because of aspiring to the stage of irreversibility. It is precisely as the Buddha has taught; the affairs of Mara are no different. Seeing clearly in this way, that person should think, “Mara wishes to cause me to turn back.”

The Buddha said:

– If that person remains unmoved, this is an irreversible great bodhisattva upon whom the Tathagata, Arhat, Perfectly Enlightened One bestowed the prediction in the past and who has already entered the stage of irreversibility. Why? Because when one sees a person fully endowed with such characteristics, one should know that this is indeed an irreversible great bodhisattva.

Furthermore, Subhuti! For the sake of the Dharma, an irreversible great bodhisattva is not attached to possessions and does not even cherish his or her own life. This great bodhisattva wishes to receive and preserve the Dharma of all Buddhas of the past, future, and present. A person who wishes to preserve the Dharma of the Buddhas of the past, future, and present does so solely for the multitude. This is the Dharma of prediction; this is the Dharma to be preserved. Therefore, such a person cherishes no possession and does not even cherish body or life. That person is never indolent and never weary. Because one sees a person fully endowed with such characteristics, one should know that this is indeed an irreversible great bodhisattva.

Furthermore, Subhuti! An irreversible great bodhisattva has never doubted the Dharma taught by the Tathagata, Arhat, Perfectly Enlightened One, nor does such a person speak falsely about it.

Subhuti addressed the Buddha:

– Nor does he doubt the Dharma taught by the Tathagata or say that it is false, for he neither doubts the Dharma taught by the World-Honored One nor says that it is false. Nor does he doubt the Dharma taught by the shravakas or say that it is false. Why is this? - Subhuti! It is because the great bodhisattva has attained patience regarding the non-arising of dharmas. Seeing that he possesses such characteristics in full, one knows that he is indeed a non-retrogressing great bodhisattva.

Chapter Nine: The Laywoman Ganga

Subhuti said to the Buddha:

– How excellent is the non-retrogressing great bodhisattva! Through great merit, he attains non-retrogression, with manifestations as numerous as the sands of the Ganges serving as its characteristics. Today, the God of Gods expounds the exceedingly profound Dharma that is the practice of great bodhisattvas.

The Buddha said:

– Excellent! Excellent, Subhuti! Your question is exceedingly profound. This is precisely emptiness, signlessness, wishlessness, the absence of birth and death, the absence of arising, nonexistence, and the absence of desire. This is cessation. Nirvana is the ultimate limit.

Subhuti said to the Buddha:

– Nirvana is the ultimate limit and does not belong to any dharma.

The Buddha said to Subhuti:

– All dharmas are exceedingly profound. Why? Because form is exceedingly profound. Subhuti! Feeling, perception, formations, and consciousness are also exceedingly profound. The skandhas are exceedingly profound, just as form is exceedingly profound.

Subhuti! Why are feeling, perception, formations, and consciousness called exceedingly profound? That which is exceedingly profound is not the profundity of form. This is the profundity of form; feeling, perception, formations, and consciousness are likewise. This consciousness is exceedingly profound.

Subhuti said to the Buddha:

– How excellent is the subtly wondrous form arising from nirvana!

The Buddha said to Subhuti:

– Feeling, perception, formations, and consciousness always accord with the profundity of nirvana. This profundity is the Perfection of Wisdom. The great bodhisattva contemplates this as his abiding. As taught by the Perfection of Wisdom, he trains in the Perfection of Wisdom. Contemplating in accordance with this understanding, the great bodhisattva regards the teaching as being like empty space. The profundity of even one day of practice cannot be fully expressed.

Subhuti said to the Buddha:

– If this great bodhisattva practices this profundity for one day, how many kalpas of birth and death does he turn back?

The Buddha told Subhuti:

– Suppose a young man deeply loved a beautiful young woman. They arranged to meet, but the young woman was not free to come and meet him. What do you think, Subhuti? Would that young man think of her?

Subhuti replied:

– That young man would constantly think of her and never forget her for even a moment.

The Buddha said:

– Throughout the entire day, that young man thinks of the young woman, and his mind does not change. A great bodhisattva who thinks of the Perfection of Wisdom and practices it throughout the day turns back innumerable kalpas of birth and death. A great bodhisattva who relies upon the teachings of the Perfection of Wisdom, trains in accordance with the instructions contained therein, and throughout the day recollects and practices them has turned back evil and eliminated transgressions. Even if a great bodhisattva, apart from the Perfection of Wisdom, were to practice giving for as many kalpas as there are sands in the Ganges, his merit would not equal that of a great bodhisattva who follows the teachings of the Perfection of Wisdom and practices them throughout the day. The merit of the latter surpasses that of the former.

Furthermore, Subhuti! Suppose a great bodhisattva lives for as many kalpas as there are sands in the Ganges and practices giving to stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas, yet remains apart from the Perfection of Wisdom. If another great bodhisattva follows the teachings of the Perfection of Wisdom, the merit of this bodhisattva surpasses that of the aforementioned great bodhisattva who lives for as many kalpas as there are sands in the Ganges and practices giving, moral discipline, and so forth. If a great bodhisattva recollects the Perfection of Wisdom and then expounds the Dharma, that person's merit surpasses even the merit of the preceding bodhisattva.

Furthermore, Subhuti! Because this great bodhisattva gives the Dharma, his merit increases still further. If a great bodhisattva practices the giving of Dharma, this is unsurpassed, complete, perfect enlightenment. If a great bodhisattva gives the Dharma but does not uphold it correctly, his merit does not equal the merit of a great bodhisattva who gives the Dharma and also upholds it correctly. If one receives and retains the Perfection of Wisdom without departing from it and upholds it correctly, the merit of this great bodhisattva is exceedingly abundant.

Subhuti said to the Buddha:

– All is without birth and death. Who is unmoved? O God of Gods! Of these two practices, which produces greater merit?

The Buddha told Subhuti:

– Regarding the blessings of birth and death and the merit of birth and death, a great bodhisattva who has practiced the Perfection of Wisdom delights in EMPTINESS, delights in nonexistence, delights in complete cessation, and delights in non-attainment. When he thinks in this way, he does not depart from the Perfection of Wisdom. Whoever does not depart from the Perfection of Wisdom is a great bodhisattva who attains immeasurable, innumerable, incalculable merit.

Subhuti said to the Buddha:

– O God of Gods, why is this merit called immeasurable and incalculable? Is there any distinction between these terms?

The Buddha told Subhuti:

– Asamkhyeya means that the number is inexhaustible, incalculable, immeasurable, and its limit can never be reached. Therefore, it is called “immeasurable and innumerable,” beyond calculation.

Subhuti said:

– The Buddha's teachings are incalculable. Form is also incalculable. Feeling, perception, formations, and consciousness are also incalculable.

The Buddha told Subhuti:

– It is as you have said: form is incalculable. Feeling, perception, formations, and consciousness are also incalculable.

Subhuti said to the Buddha:

– Why are they called incalculable?

The Buddha told Subhuti:

– Because they are like empty space, they are incalculable. Because they are signless and wishless, they are incalculable. Thus, the incalculable is empty space and is also not different from dharmas.

The Buddha said:

– What do you think, Subhuti? Have I not said that all dharmas are empty?

Subhuti replied:

– It is so, O God of Gods. The Dharma taught by the Buddha is entirely empty and inexhaustible.

The Buddha said:

– It is so. Subhuti! All dharmas are empty and incalculable, and no single dharma differs from another. Where there are distinctions and discriminations—attainment and non-attainment—there is the Tathagata, whose attainment is inexhaustible and incalculable. Like emptiness, signlessness, wishlessness, the absence of birth and death, the absence of arising, nonexistence, non-arising, and non-cessation, it resembles nirvana, in accordance with the teachings in which one delights. This is the teaching of the Tathagata.

Subhuti said to the Buddha:

– How excellent is the Dharma taught by the God of Gods! This Dharma truly cannot be attained. As I recollect the Buddha's teaching, all dharmas likewise cannot be attained.

The Buddha told Subhuti:

– It is so. None of the dharmas can be attained. Because dharmas are like empty space, they cannot be attained.

Subhuti replied:

– As the Buddha has taught, they are originally unattainable. I beseech the Buddha to instruct us concerning this unattainability.

The Buddha said:

– What do you think, Subhuti? The six paramitas cannot be attained. That is to say: the perfection of giving neither increases nor decreases; the perfection of moral discipline, the perfection of patience, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom neither increase nor decrease. Thus, the six paramitas neither increase nor decrease.

What does it mean that the six paramitas neither increase nor decrease? - It means that the great bodhisattva himself attains unsurpassed, complete, perfect enlightenment.

For what reason does he draw near to buddhahood? Because the great bodhisattva does not depart from the Perfection of Wisdom, he himself attains unsurpassed enlightenment.

The Buddha told Subhuti:

– Just as the original source cannot be attained, it neither increases nor decreases. A great bodhisattva who practices the perfection of wisdom with skillful means does not conceive of increase or decrease in the perfection of generosity; it is designated the perfection of generosity only by name. This perfection of generosity consists in giving away what one possesses and dedicating the merit of that generosity to the attainment of unsurpassed perfect enlightenment, giving in accord with unsurpassed perfect enlightenment. Such a great bodhisattva is one who practices the perfection of wisdom. One who practices the perfection of wisdom with skillful means does not conceive of increase or decrease in the perfection of morality; it is designated the perfection of morality only by name. This is the resolve to observe the precepts, dedicating this merit to the attainment of unsurpassed perfect enlightenment, giving in accord with unsurpassed perfect enlightenment. Such a great bodhisattva is one who practices the perfection of wisdom. The same applies to the perfection of patience, the perfection of diligence, and the perfection of meditative concentration. This great bodhisattva, practicing the perfection of wisdom with skillful means, does not conceive of increase or decrease in the perfection of wisdom; it exists only as a designation. The perfection of wisdom is the arousing of the mind of wisdom, and the bodhisattva dedicates this merit to the attainment of unsurpassed perfect enlightenment, giving in accord with unsurpassed perfect enlightenment. This is the ability to practice generosity.

Subhuti said to the Buddha:

– What is generosity directed toward unsurpassed perfect enlightenment?

The Buddha told Subhuti:

– “Original nonbeing” is unsurpassed perfect enlightenment. It neither increases nor decreases. By constantly keeping this in mind and never departing from this practice, one now draws near to unsurpassed perfect enlightenment.

Thus, Subhuti, this original nonbeing cannot be attained and neither increases nor decreases. To contemplate and remain mindful of this without losing it is the perfection of wisdom that neither increases nor decreases. By contemplating and remaining mindful of this, a great bodhisattva does not depart from the seat of unsurpassed perfect enlightenment.

Subhuti said to the Buddha:

– Will a great bodhisattva draw near to unsurpassed perfect enlightenment by means of the initial mind? Or will the bodhisattva draw near to unsurpassed perfect enlightenment by means of the subsequent mind? The initial and subsequent minds do not stand in relation to one another. If the subsequent and initial minds do not stand in relation to one another, then from where do those merits arise?

The Buddha told Subhuti:

– It is like burning the wick of a lamp. Does that wick produce the light at the beginning, or does it produce the light at the final stage?

Subhuti replied:

– The light does not arise solely from the wick burning at the beginning, nor does it arise apart from the wick burning in oil. The light also does not arise solely from the wick burning afterward, nor does it arise apart from the wick burning afterward.

The Buddha said:

– What do you think, Subhuti? Is it exactly so?

Subhuti replied:

– It is exactly so, exactly so, O God Above Gods!

The Buddha told Subhuti:

– Likewise, a great bodhisattva does not attain unsurpassed perfect enlightenment through the initial mind, nor does the bodhisattva attain unsurpassed perfect enlightenment apart from the initial mind. The bodhisattva also does not attain unsurpassed perfect enlightenment through the subsequent mind, nor does the bodhisattva attain unsurpassed perfect enlightenment apart from the subsequent mind.

Subhuti said to the Buddha:

– O God Above Gods! The cause is exceedingly profound. A great bodhisattva does not attain unsurpassed perfect enlightenment by means of the initial mind, nor does a great bodhisattva attain unsurpassed perfect enlightenment apart from the initial mind. The bodhisattva also does not attain unsurpassed perfect enlightenment by means of the subsequent mind, nor does the bodhisattva attain unsurpassed perfect enlightenment apart from the subsequent mind.

– What do you think, Subhuti? Does the preceding mind cease before the subsequent mind arises?

– It is not so, O God Above Gods!

– What do you think, Subhuti? Does a newly arisen mind undergo cessation?

Subhuti replied:

– That dharma is a dharma of cessation, O God Above Gods!

– What do you think, Subhuti? Will that dharma cease, and does that cessation itself cease?

Subhuti replied:

– No, O God Above Gods!

– What do you think, Subhuti? Can one abide in accordance with original nonbeing?

Subhuti replied:

– Whoever wishes to abide will abide in accordance with original nonbeing.

– What do you think, Subhuti? If one were caused to abide in accordance with original nonbeing, would there be no difference?

Subhuti replied:

– No, O God Above Gods.

– What do you think, Subhuti? Is original nonbeing exceedingly profound?

Subhuti replied:

– It is exceedingly profound, O God Above Gods.

– What do you think, Subhuti? Does original nonbeing possess mind?

He replied:

– No, it does not, O God Above Gods.

– What do you think, Subhuti? Is there some original nonbeing apart from mind?

He replied:

– No, O God Above Gods.

– What do you think, Subhuti? Can original nonbeing perceive the mind?

He replied:

– No, O God Above Gods!

– What do you think, Subhuti? Is one who can practice in this way practicing the profound?

He replied:

– One who practices in this way, O God Above Gods, does not practice. Why? Because in practicing thus, no practice is perceived, since practice cannot be perceived.

The Buddha told Subhuti:

– What does a great bodhisattva practice when practicing the perfection of wisdom?

Subhuti replied:

– One clearly examines what is done, O God Above Gods.

– What do you think, Subhuti? Does one who carefully examines what is done practice perception?

He replied:

– No, O God Above Gods.

– What do you think, Subhuti? Does a great bodhisattva cognize conceptual thought?

He replied:

– No, O God Above Gods.

– What do you think, Subhuti? Does the bodhisattva take the non-cognition of conceptual thought to be thought?

Subhuti replied:

– A great bodhisattva does not do so.

– What do you think, Subhuti? If one acts correctly without conceiving of action, one falls into the state of a sravaka.

Subhuti replied:

– Through skillful means, a great bodhisattva does not become attached even to non-perception.

Sariputra asked Subhuti:

– If, even in a dream, a great bodhisattva directs the mind toward the three liberations, thinking of the samadhis of “emptiness of emptiness, signlessness of signlessness, and wishlessness of wishlessness,” then these increase. The perfection of wisdom causes them to increase day and night; they may also increase at night within a dream. Why? Because the Buddha has taught that day and night within a dream are alike and not different.

Subhuti asked Sariputra:

– If a great bodhisattva contemplates the perfection of wisdom during the day, then contemplating the perfection of wisdom in a dream at night also brings increase.

Sariputra said:

– What do you think, Venerable Subhuti? If an action is performed in a dream, does that action possess anything whatsoever?

He replied:

– No. All dharmas that are spoken of are also like things that appear in a dream.

Subhuti asked Sariputra:

– If one performs a wholesome deed in a dream and awakens greatly delighted, that itself is an increase. If one performs an evil deed and is unhappy, that itself is a decrease.

Sariputra said:

– Suppose someone dreams of killing, takes great delight in it, and upon awakening says, “I killed and found it very delightful!” What then?

Subhuti replied:

– That is not a falsehood, for everything has its cause. The mind is not vacuous. When all conditions converge—whether one sees, hears, or thinks—one immediately knows that these are precisely the causes that make the mind become attached, and there is consequently an attainment. What is meant by attainment? From what causes and conditions does one incur this offense? One does not incur this offense without causes; everything arises from causes and conditions.

Sariputra said:

– All created causes are inexact; they are all empty. What then, O God Above Gods, is the cause from which they arise?

He replied:

– They arise from the cause of “perception.”

Sariputra said:

– If a great bodhisattva practices generosity in a dream and dedicates that act of generosity to the attainment of unsurpassed perfect enlightenment, has that gift truly been given or not?

Subhuti answered Sariputra:

– The great bodhisattva Maitreya is now nearby and will soon become a Buddha. Ask Maitreya this question, and he will answer it.

Sariputra addressed the bodhisattva Maitreya:

“I have now asked my question.” Subhuti said, “The great bodhisattva Maitreya can explain this matter.”

The bodhisattva Maitreya said to Shariputra:

“As for my name, Maitreya, how would you explain it? Would you explain it by means of form, or by means of feeling, perception, formations, and consciousness? Form itself is emptiness. Would you explain it by means of non-possession, or would you explain emptiness by means of feeling, perception, formations, and consciousness? Nor can any Dharma that might be explained be seen, so where could understanding be found? Nor can any Dharma that might be explained and thereby attain unsurpassed, perfect enlightenment be seen.”

Shariputra said to the bodhisattva Maitreya:

“What you have spoken is what you yourself have realized.”

The bodhisattva Maitreya said to Shariputra, “The Dharma that is spoken does not speak of realization.”

Shariputra then thought, “The bodhisattva Maitreya has entered profound wisdom. Why? Because he has long since reached the Perfection of Wisdom.”

The Buddha said:

“What do you think, Shariputra? Can that person be seen becoming an arhat?”

Shariputra replied:

“No, O Deva among devas.”

The Buddha told Shariputra:

“The great bodhisattva who practices the Perfection of Wisdom is likewise. He does not think, ‘I receive a prediction from this Dharma,’ nor ‘I receive a prediction apart from this Dharma,’ nor ‘Precisely within this Dharma shall I attain unsurpassed, perfect enlightenment and personally reach perfect enlightenment.’ When this great bodhisattva acts in this way, he is practicing the Perfection of Wisdom and does not fear failing to attain non-retrogression.

One who follows this teaching is practicing the Perfection of Wisdom. This great bodhisattva is fearless. Why?

If he enters a place inhabited by tigers and wolves, he is not afraid, but thinks, ‘If the tigers and wolves should devour me, I shall give my body to them. This is the complete practice of the perfection of generosity, bringing me near to unsurpassed, perfect enlightenment. May there be no beasts in that realm when I attain Buddhahood.’

“If a great bodhisattva enters a place of bandits and grave danger, he is likewise unafraid. Why? Even if the bandits should cause him to die there, he thinks, ‘The composite elements of my body will disperse. Even if they kill me, I shall bear them no anger or resentment. This is the complete practice of the perfection of patience, bringing me near to unsurpassed, perfect enlightenment. May there be no bandits or robbers in that realm when I attain Buddhahood.’

“If a great bodhisattva reaches a place utterly without drinking water, he is likewise unafraid, but thinks, ‘It is because beings lack merit that there is no drinking water. When I attain Buddhahood, may my realm always possess water endowed with the eight qualities, so that all beings may drink and use it.’ For the sake of the people of the world, he constantly practices diligently.

“If a great bodhisattva reaches a place where grain is scarce and costly, he is likewise unafraid. He thinks, ‘I shall steadfastly practice with diligence and personally attain unsurpassed, perfect enlightenment. When I attain perfect enlightenment, may there be nothing vile or evil in my realm, and may all beings, according to their wishes, find food and drink such as those in the Trayastrimsha Heaven appearing directly before them.’ For the sake of all beings, this good man diligently strives to attain unsurpassed, perfect enlightenment and become perfectly enlightened.

“If a great bodhisattva is among wicked bandits, he is likewise unafraid. Why? Because he sees no Dharma that could inflict suffering. Therefore, he has no fear. ‘Even if my body should fall ill and die, my resolve will not change, and I shall diligently persevere. When I attain unsurpassed, perfect enlightenment, may all beings in my land be free from evil and may no one die.’ The words of this great bodhisattva do not differ from the words of the Buddha.

“Furthermore, Shariputra, before long this great bodhisattva will attain unsurpassed, perfect enlightenment and personally reach perfect enlightenment. He is himself unafraid with regard to the Dharma. Why? Because since the distant past he has aroused the aspiration and proclaimed in a great voice, ‘Before long I shall realize the ultimate end.’ Though the time has been exceedingly long, in but an instant he reaches the ultimate end. This great bodhisattva is now near to unsurpassed, perfect enlightenment and to becoming perfectly enlightened. Hearing this, he is not afraid.”

At that time the upasika Ganga-deva rose, approached the Buddha, bowed at his feet, knelt upright, and said:

“Having heard these words, I am unafraid. In the future, I shall certainly teach the Dharma for the sake of all beings and cause them to be unafraid.”

The Buddha then smiled and emitted five-colored rays of light from his mouth. The upasika offered golden flowers to the Buddha. Through the Buddha’s awe-inspiring spiritual power, the flowers remained suspended in the air beside him and did not fall to the ground.

The Venerable Ananda rose from his seat, adjusted his robes, approached the Buddha, bowed at the Buddha’s feet, withdrew, knelt upright, and said:

“The Tathagata does not smile without cause. Surely there is something he intends to reveal?”

The Buddha told Ananda:

“In a future life, during a kalpa called Constellation, this upasika Ganga-deva will attain Buddhahood in that kalpa and will be called the Buddha Golden Flower.”

The Buddha told Ananda:

“In her next life, this upasika will relinquish the body of a woman, assume the body of a man, and immediately be born in the land of the Buddha Akshobhya.”