大般若波羅蜜多經

LIV. CHAPTER ON NON-RETROGRESSION AND RETROGRESSION

At that time, the venerable Subhuti addressed the Buddha:

“Blessed One! Is this non-retrogressing great bodhisattva called only non-retgressing, or is he also called retrogressing?”

The Buddha said:

“Subhuti! This non-retrogressing great bodhisattva is called non-retrogressing, and is also called retrogressing.”

The venerable Subhuti addressed the Buddha:

“Blessed One! Why is this non-retrogressing great bodhisattva called non-retrogressing, and why is he also called retrogressing?”

The Buddha said:

“Subhuti! This non-retrogressing great bodhisattva will certainly never fall back to the stages of the sravakas, pratyekabuddhas, and so forth, and will assuredly realize unsurpassed, complete, perfect enlightenment. For this reason, he is called non-retrogressing. Yet because he has retrogressed from conceptions concerning dharmas, he is also called retrogressing.”

Then Subhuti addressed the Buddha:

“From conceptions concerning which dharmas has this great bodhisattva retrogressed, so that he is also called retrogressing?”

The Buddha said:

“Subhuti! This great bodhisattva has retrogressed from conceptions concerning form, and therefore is also called retrogressing; he has retrogressed from conceptions concerning feeling, perception, formations, and consciousness, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the six internal ayatanas, and therefore is also called retrogressing; he has retrogressed from conceptions concerning the six external ayatanas, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the six internal dhatus, and therefore is also called retrogressing; he has retrogressed from conceptions concerning the six external dhatus, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the six consciousness dhatus, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the six kinds of contact, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the feelings arising in dependence upon the six kinds of contact, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning greed, hatred, and delusion, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning adherence to views, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the six paramitas, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning all forms of emptiness, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning suchness, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the Four Noble Truths, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the four foundations of mindfulness and so forth, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the four dhyanas and so forth, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the eight liberations and so forth, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the three gateways to liberation, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the Ten Grounds, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the five kinds of eyes and the six superknowledges, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the dharani gateways and the samadhi gateways, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the Buddha’s ten powers and so forth, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the thirty-two marks of a Great Being and the eighty minor characteristics, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the teaching of never losing mindfulness and the nature of constant equanimity, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the fruit of stream-entry through to the enlightenment of a pratyekabuddha, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of the Buddhas, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, and therefore is also called retrogressing.

“He has retrogressed from conceptions concerning ordinary beings, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas, and therefore is also called retrogressing. Why is this? Because this non-retrogressing great bodhisattva contemplates all dharmas through the emptiness of their own characteristics.

Having entered the bodhisattva’s stage of certainty, free from arising, he does not perceive even the slightest dharma that can be apprehended. Because nothing can be apprehended, there is no activity. Because there is no activity, ultimately there is no arising.

Because ultimately there is no arising, this is called the patient acceptance of the non-arising of dharmas. Because he has attained this patient acceptance of the non-arising of dharmas, he is called a non-retrogressing great bodhisattva.

“Subhuti! You should know that any great bodhisattva who possesses such conduct and characteristics is a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! Some evil maras approach this great bodhisattva, wishing to make him become disillusioned with and abandon unsurpassed, complete, perfect enlightenment. They say to him: ‘The knowledge of all-knowing wisdom is equal to space; its own characteristic is originally empty, and its nature is the absence of intrinsic nature.

All dharmas are likewise: their own characteristics are originally empty, their nature is the absence of intrinsic nature, and they are equal to space. Thus, everything is equal to space. Within this emptiness of nature and characteristics, there is no dharma that can be called the one who realizes, nor any dharma that can be called that which is realized.

The place of realization, the time of realization, and that through which realization occurs are all likewise unapprehensible. Since the nature and characteristics of all dharmas are empty and equal to space, you undergo hardship in vain by seeking to realize unsurpassed, complete, perfect enlightenment. What you previously heard—that assemblies of bodhisattvas should seek unsurpassed, complete, perfect enlightenment—was entirely the speech of Mara, not the true word of the Buddha.

You should abandon your great vow for enlightenment and not subject yourselves to hardship for a long time for the benefit and welfare of all sentient beings. Although you undertake all kinds of difficult ascetic practices in the hope of seeking enlightenment, ultimately it cannot be attained. Why do you toil in vain?’

“Subhuti! After hearing these reproachful words, these great bodhisattvas constantly examine and carefully reflect upon the actions of these evil maras: ‘They wish to undermine and cause my aspiration for great enlightenment to regress. I must not now believe or accept what they say.

Although all dharmas are equal to space and their nature and characteristics are entirely empty, sentient beings neither know nor directly perceive this. Throughout the long night of birth and death, because they are deluded and heedless, they suffer many afflictions. I must don the armor and helmet of merit, whose nature and characteristics are empty like vast space, quickly attain unsurpassed, complete, perfect enlightenment, and teach sentient beings the corresponding Dharma, enabling them to be liberated from the great suffering of birth and death and to realize the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the enlightenment of a pratyekabuddha, or unsurpassed, complete, perfect enlightenment.’

“Subhuti! From the moment great bodhisattvas first generate the aspiration for enlightenment and hear this Dharma, their minds are firm, unmoving, and unchanging. Relying upon this firm and unwavering mind, they always correctly cultivate the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, dhyana, and prajnaparamita.

Through these six paramitas, they perfect them progressively, part by part. Having entered the bodhisattva’s stage of certainty, free from arising, they again correctly cultivate the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, dhyana, and prajnaparamita. Through this, they abide on the stage of non-retrogression.

Therefore, although evil maras employ various skillful means to undermine them and cause them to regress, they cannot make the great aspiration for enlightenment vowed by these bodhisattvas regress.

“Subhuti! This great bodhisattva has transcended the stages of the sravakas, pratyekabuddhas, and so forth, and no deed of Mara can cause him to regress from the unsurpassed, complete, perfect enlightenment that he seeks; therefore, he is called non-retrogressing. Because he has completely abandoned all grasping at and false discrimination of dharmas found among those of the Two Vehicles and so forth, he is also called retrogressing. This bodhisattva thus has these two names, unlike those of other stages, who are called only retrogressing.”

Subhuti! Any great bodhisattva who has accomplished such deeds and characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! Whenever any irreversible great bodhisattva wishes to enter the first dhyana through the fourth dhyana, that bodhisattva can immediately enter at will.

Whenever that bodhisattva wishes to enter the immeasurable loving-kindness through the immeasurable equanimity, that bodhisattva can immediately enter at will.

Whenever that bodhisattva wishes to enter the attainment of the sphere of infinite space through the attainment of the sphere of neither perception nor non-perception, that bodhisattva can immediately enter at will.

Whenever that bodhisattva wishes to enter the four foundations of mindfulness through the Noble Eightfold Path, that bodhisattva can immediately enter at will.

Whenever that bodhisattva wishes to enter the first liberation through the liberation of the cessation of perception and feeling, that bodhisattva can immediately enter at will.

Whenever that bodhisattva wishes to enter the first sphere of mastery through the eighth sphere of mastery, that bodhisattva can immediately enter at will.

Whenever that bodhisattva wishes to enter the attainment of the first dhyana through the attainment of the cessation of perception and feeling, that bodhisattva can immediately enter at will.

Whenever that bodhisattva wishes to enter the first sphere of totality through the tenth sphere of totality, that bodhisattva can immediately enter at will.

Whenever that bodhisattva wishes to enter the three gates of liberation, that bodhisattva can immediately enter at will.

Whenever that bodhisattva wishes to develop the five superknowledges, that bodhisattva can develop them at will.

Subhuti! Although this great bodhisattva enters the four dhyanas through developing the five superknowledges, that bodhisattva does not experience their resultant fruits. For this reason, that bodhisattva is not reborn through the power of the dhyanas or the immeasurable states, nor through the power of the attainment of cessation or any other merit. Nor does that bodhisattva realize the fruit of stream-entry, the fruit of once-returning, non-returning, or arhatship, or the enlightenment of a pratyekabuddha. Because that bodhisattva wishes to benefit and bring happiness to sentient beings, wherever that bodhisattva wishes to assume a body, every such aspiration is fulfilled.

Subhuti! Any great bodhisattva who has accomplished such deeds and characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! All irreversible great bodhisattvas have accomplished the mental resolve for unsurpassed enlightenment and never depart from the mind of great enlightenment. They take no delight in form and take no delight in feeling, perception, formations, or consciousness.

They do not esteem the eye ayatana through the mind ayatana.

They do not esteem the form ayatana through the dharma ayatana.

They do not esteem the eye dhatu through the mind dhatu.

They do not esteem the form dhatu through the dharma dhatu.

They do not esteem the eye-consciousness dhatu through the mind-consciousness dhatu.

They do not esteem feelings arising in dependence upon eye-contact through feelings arising in dependence upon mind-contact.

They do not esteem characteristics.

They do not esteem supports.

They do not esteem helpful companions.

They do not esteem the perfection of generosity through the perfection of prajna.

They do not esteem the four dhyanas, the four immeasurable states, or the four formless attainments.

They do not esteem the four foundations of mindfulness through the Noble Eightfold Path.

They do not esteem the eight liberations, the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality.

They do not esteem the gates of liberation of emptiness, signlessness, and wishlessness.

They do not esteem the Four Noble Truths.

They do not esteem the eighteen kinds of emptiness.

They do not esteem suchness through the inconceivable realm.

They do not esteem the ten bodhisattva grounds.

They do not esteem the five kinds of eyes or the six superknowledges.

They do not esteem the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha.

They do not esteem the Dharma of never losing mindfulness or the nature of constant equanimity.

They do not esteem the dharani gates or the samadhi gates.

They do not esteem the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects.

They do not esteem the stage of a sravaka, the stage of a pratyekabuddha, the stage of a bodhisattva, or the stage of a Tathagata.

They do not esteem bringing sentient beings to maturity or purifying Buddha-fields.

They do not esteem any practices of great bodhisattvas or the unsurpassed, perfect enlightenment of the Buddhas.

They do not esteem seeing many Buddhas.

They do not esteem planting roots of virtue.

Why is this? Subhuti! Because this great bodhisattva clearly understands that the nature and characteristics of all dharmas are empty, equal to space, and utterly unobtainable.

That bodhisattva sees no dharma in which esteem could arise. What is produced, what produces it, the time of production, the place of production, and that through which it is produced are all unobtainable. Why is this? Subhuti! Because all these dharmas are equal to space; their own characteristics have always been empty, and they take the absence of intrinsic nature as their nature.

Subhuti! This great bodhisattva has accomplished the mental resolve for unsurpassed enlightenment and never departs from the mind of great enlightenment. In the four bodily postures, when coming and going, raising and placing the feet, the mind remains undistracted. Whether walking, standing, sitting, lying down, advancing, stopping, performing actions, or carrying out tasks, that bodhisattva always abides in right mindfulness.

Subhuti! Any great bodhisattva who has accomplished such deeds and characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! Wishing to benefit sentient beings, such a bodhisattva skillfully appears as a householder. Although enjoying the five kinds of sensual pleasure, that bodhisattva develops no attachment to them, but does so entirely to assist sentient beings. That is, sentient beings who need food are given food; those who need drink are given drink; those who need clothing are given clothing; and those who need vehicles are given vehicles. Even all the material necessities they require are provided so that their wishes may be fulfilled.

Subhuti! This great bodhisattva personally practices the perfection of generosity, encourages others to practice the perfection of generosity, constantly praises in accordance with the Dharma those who practice the perfection of generosity, and joyfully commends those who practice the perfection of generosity. In the same way, that bodhisattva personally practices the perfection of prajna, encourages others to practice the perfection of prajna, constantly praises in accordance with the Dharma those who practice the perfection of prajna, and joyfully commends those who practice the perfection of prajna.

Subhuti! This great bodhisattva appears as a householder and, through the power of superknowledge or the power of great vows, possesses various kinds of wealth consisting of the seven precious substances, sufficient to fill the entire continent of Jambudvipa and even the great trichiliocosm. That bodhisattva uses them to make offerings to the Three Jewels—the Buddha, Dharma, and Sangha—and to give alms to all kinds of poor and needy sentient beings.

Subhuti! Although this great bodhisattva appears as a householder, that bodhisattva constantly practices the pure life and never partakes of alluring objects of sensual pleasure. Although enjoying various precious possessions, that bodhisattva develops no attachment to them. Moreover, while enjoying sensual pleasures and precious possessions, that bodhisattva does not oppress sentient beings or cause them grief and suffering.

Subhuti! Any great bodhisattva who has accomplished such deeds and characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! All irreversible great bodhisattvas are constantly and invisibly accompanied and protected on both sides by yaksha spirits bearing vajra clubs, who think: “Before long, this great bodhisattva will realize unsurpassed, perfect enlightenment. May we always follow invisibly and guard this bodhisattva.” Until that bodhisattva realizes unsurpassed, perfect enlightenment, five companies of spirits bearing vajra clubs constantly follow closely, protecting that bodhisattva and never departing.

Nonhuman beings and others cannot cause harm. Nor can the devas, Mara kings, Brahma kings, or anyone in any world employ any means to destroy that bodhisattva’s resolve for unsurpassed, perfect enlightenment. Because of these causes and conditions, until attaining unsurpassed, perfect enlightenment, that bodhisattva remains secure and at ease in body and mind, always free from sorrow and distress.

Subhuti! This great bodhisattva’s five worldly faculties are never impaired: the eyes, ears, nose, tongue, and body. The five supramundane faculties—faith, vigor, mindfulness, concentration, and wisdom—are likewise never impaired.

Subhuti! This great bodhisattva’s body is complete and adorned with excellent marks. The qualities of the mind increase with every moment of thought until the attainment of unsurpassed, perfect enlightenment.

Subhuti! Any great bodhisattva who has accomplished such deeds and characteristics should be known as an irreversible great bodhisattva.

Furthermore, Subhuti, all non-retrogressing great bodhisattvas always conduct themselves as superior persons, never as inferior persons.

The Venerable Subhuti asked:

– Blessed One, why is it said that these great bodhisattvas always conduct themselves as superior persons, never as inferior persons?

The Buddha said:

– Subhuti, none of the afflictions of these great bodhisattvas ever manifest before them, and their merit increases in every instant until they attain unsurpassed, complete enlightenment. At no time are their minds distracted. Therefore, I say that they always conduct themselves as superior persons, never as inferior persons.

Furthermore, Subhuti, these great bodhisattvas have perfected the mental orientation toward unsurpassed enlightenment and are never separated from the mind of great enlightenment. They always cultivate purity of body and livelihood and do not practice spells, medicine, divination, or other forms of wrong livelihood. For the sake of fame or gain, they do not invoke spirits and deities to possess men or women and then question them about auspicious or inauspicious omens. Nor do they use spells and prohibitions to cause extraordinary phenomena to appear through men or women, old or young, animals, spirits, and so forth.

Nor do they examine physiognomy or predict the length of people’s lives, their wealth, status, sex, or good and evil circumstances.

Nor do they forecast cold or heat, good or poor harvests, or auspicious, inauspicious, favorable, or unfavorable events, thereby troubling and deluding sentient beings.

Nor do they use spells and prohibitions to compound medicines, treat illnesses by heterodox methods, or cultivate ties with powerful persons.

Nor do they serve as emissaries or intermediaries for others, put on a show of friendship, or pursue fame for profit. They do not gaze upon men or women with defiled minds, or engage in banter, laughter, and frivolous amusement, much less commit any other such acts.

Nor do they venerate or make offerings to spirits and deities. Therefore, I say that they always conduct themselves as superior persons, never as inferior persons.

Why is this? Subhuti, these great bodhisattvas know that the nature and characteristics of all dharmas are empty, and within that emptiness of nature and characteristics they perceive no characteristic whatsoever. Because they perceive no characteristics, they remain far removed from the faults of wrong livelihood, spells, medicine, and physiognomy. They seek only unsurpassed, complete enlightenment and always work for the benefit of sentient beings.

Subhuti, any great bodhisattva who has perfected such conduct and characteristics should be known as a non-retrogressing great bodhisattva.

Furthermore, Subhuti, although all non-retrogressing great bodhisattvas are highly skilled in worldly literature and crafts, they take no delight in or attachment to them. Why is this? Subhuti, these great bodhisattvas thoroughly understand that the nature and characteristics of all dharmas are empty. Within this emptiness of nature and characteristics, all worldly literature and crafts are unobtainable. Moreover, worldly literature and crafts consist of defiled and miscellaneous discourse and belong to wrong livelihood. Therefore, although bodhisattvas understand them, they do not practice them.

Subhuti, although these great bodhisattvas are highly versed in the secular treatises and the treatises of non-Buddhist traditions, they are not attached to them. Why is this? Subhuti, these great bodhisattvas thoroughly understand that all dharmas are ultimately empty. Within ultimate emptiness, all such treatises are unobtainable. Moreover, much of the doctrine and reasoning set forth in secular and non-Buddhist treatises contains exaggerations and omissions, does not accord with the bodhisattva path, and consists entirely of defiled, miscellaneous, and frivolous discourse. Therefore, although bodhisattvas understand these treatises, they take no delight in them.

Subhuti, any great bodhisattva who has perfected such conduct and characteristics should be known as a non-retrogressing great bodhisattva.

Furthermore, Subhuti, all non-retrogressing great bodhisattvas have still other forms of conduct by which they may be known as non-retrogressing great bodhisattvas. I shall distinguish and explain them for you. Listen attentively and reflect well.

Subhuti requested:

– Please expound them to us. We in this great assembly wholeheartedly wish to hear.

The Buddha said:

– Subhuti, all non-retrogressing great bodhisattvas who cultivate prajnaparamita clearly understand that all dharmas are without anything that can be possessed, and they are never separated from the mental orientation toward enlightenment. They take no delight in examining or discussing the skandhas, ayatanas, and dhatus. Why is this? These great bodhisattvas have already reflected exhaustively upon and completely penetrated the principle that the nature and characteristics of the skandhas, ayatanas, and dhatus are all empty.

Subhuti, these great bodhisattvas take no delight in examining or discussing crowds of people. Why is this? These great bodhisattvas have already reflected exhaustively upon and completely penetrated the emptiness of the nature and characteristics of all crowds.

Subhuti, these great bodhisattvas take no delight in examining or discussing affairs concerning kings. Why is this? Abiding in the emptiness of intrinsic nature, these great bodhisattvas do not perceive even the slightest dharma possessing the characteristics of superiority or inferiority, nobility or baseness.

Subhuti, these great bodhisattvas do not wish to examine or discuss affairs concerning bandits. Why is this? Abiding in the emptiness of individual characteristics, these great bodhisattvas do not perceive even the slightest dharma possessing the characteristics of gain or loss, giving or plundering.

Subhuti, these great bodhisattvas do not wish to examine or discuss military affairs. Why is this? Abiding in the emptiness of intrinsic nature, these great bodhisattvas do not perceive in any dharma the characteristics of being many or few, assembled or dispersed.

Subhuti, these great bodhisattvas do not wish to examine or discuss warfare. Why is this? Completely abiding in the true suchness of the emptiness of all dharmas, these great bodhisattvas do not perceive even the slightest dharma possessing the characteristics of strength or weakness, affection or hatred.

Subhuti, these great bodhisattvas do not wish to examine or discuss cities and towns. Why is this? Abiding in the emptiness of the space element, these great bodhisattvas do not perceive even the slightest dharma possessing the characteristics of belonging or not belonging, goodness or badness.

Subhuti, these great bodhisattvas do not wish to examine or discuss villages. Why is this? Abiding in the emptiness of all dharmas, these great bodhisattvas do not perceive even the slightest dharma possessing the characteristics of increase or decrease, union or separation.

Subhuti, these great bodhisattvas do not wish to examine or discuss countries and realms. Why is this? Abiding in ultimate reality, these great bodhisattvas do not perceive in any dharma the characteristic of belonging or not belonging to this place or that.

Subhuti, these great bodhisattvas do not wish to examine or discuss a self, a sentient being, or even a knower or a seer. Why is this? Abiding in ultimate emptiness, these great bodhisattvas perceive absolutely no differentiating characteristics of a self through to a seer, whether existent or nonexistent.

Subhuti, these great bodhisattvas do not wish to examine or discuss excellent physical marks. Why is this? Completely abiding in signlessness, these great bodhisattvas do not perceive in any dharma distinctions characterized as beautiful or ugly.

Subhuti, these great bodhisattvas do not wish to examine or discuss such worldly matters and the like; they delight only in examining and discussing prajnaparamita. Why is this? Profound prajnaparamita is far removed from all characteristics and enables one to realize unsurpassed, complete enlightenment.

Subhuti, these great bodhisattvas are never separated from the mental orientation associated with the wisdom of omniscience. They cultivate the paramita of generosity and abandon stinginess.

They cultivate the paramita of pure ethical discipline and abandon breaches of discipline.

They cultivate the paramita of patient acceptance and abandon anger.

They cultivate the paramita of diligence and abandon laziness.

They cultivate the paramita of meditative concentration and abandon distraction and agitation.

They cultivate prajnaparamita and abandon faulty wisdom.

Subhuti, although these great bodhisattvas practice the emptiness of all dharmas, they delight in the true Dharma and take no delight in what is contrary to Dharma. They constantly vow to benefit all sentient beings.

Subhuti, although these great bodhisattvas practice the emptiness of unobtainability, they constantly praise the virtues of the Three Jewels and bring benefit and happiness to all sentient beings.

Subhuti, although these great bodhisattvas practice the single, uniform character of the true suchness of all dharmas and the dharmadhatu, they delight in praising the various virtues of true suchness and the dharmadhatu.

Subhuti! This great bodhisattva knows that all dharmas are ultimately empty, yet cherishes good spiritual friends and does not cherish bad companions. Good spiritual friends are the Buddhas, bodhisattvas, or those of the vehicles of the sravakas, pratyekabuddhas, and so forth, who can perfectly teach and establish sentient beings, causing them to advance toward unsurpassed, complete enlightenment; therefore, they are also called good spiritual friends.

Subhuti! This great bodhisattva always delights in drawing near to all Tathagatas, Arhats, Perfectly Enlightened Ones. If he hears that a Tathagata, Arhat, Perfectly Enlightened One is present in another world, through the power of his vows he is born in that world, where he makes offerings, reverently pays homage, honors and praises that Buddha, and listens to and receives the true Dharma.

Subhuti! Whether by day or by night, this great bodhisattva never departs from the mental application of recollecting the Buddha and never departs from the mental application of listening to the Dharma. For this reason, in whatever land a Buddha, the Blessed One, is presently teaching the true Dharma, through the power of his vows he is immediately born in that land, or he uses his supernormal powers to go there and hear the Dharma. For this reason, life after life and age after age, wherever these bodhisattvas are born, they are never separated from the Buddha and always hear the true Dharma without interruption.

Subhuti! Because this great bodhisattva always seeks to benefit and bring happiness to sentient beings, although he repeatedly enters the concentration of the first dhyana through the concentration of the sphere of neither perception nor non-perception, he nevertheless skillfully gives rise to a mind leading to birth in the Desire Realm, so that he may teach sentient beings the ten wholesome courses of karma. In accordance with the power of his vows, he is also born in a land within the Desire Realm where a Buddha is present, so that he may make offerings, reverently pay homage, honor and praise the Buddhas, the Blessed Ones, listen to the true Dharma, and cultivate the supreme practices.

Subhuti! Know that any great bodhisattva who has accomplished such conduct and characteristics is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! All non-retrogressing great bodhisattvas constantly cultivate generosity through prajnaparamita. They constantly practice inner emptiness through the emptiness of the absence of intrinsic nature.

They constantly practice suchness through the inconceivable realm. They constantly practice the noble truths of suffering, its origin, its cessation, and the path. They constantly cultivate the four foundations of mindfulness through the Noble Eightfold Path.

They constantly cultivate the four dhyanas, the four immeasurables, and the four formless concentrations. They constantly cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities. They constantly cultivate the liberation gates of emptiness, signlessness, and wishlessness.

They constantly cultivate the five kinds of eyes and the six superknowledges. They constantly cultivate all dharani gates and samadhi gates. They constantly cultivate the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha.

They constantly cultivate the quality of never losing mindfulness and the nature of perpetual equanimity. They constantly cultivate all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects. They constantly cultivate all the practices of great bodhisattvas.

They constantly cultivate unsurpassed, complete enlightenment.

Subhuti! This great bodhisattva never gives rise to doubt or uncertainty regarding the stage he has personally realized. He does not think: “I am non-retrogressing,” or “I am not non-retrogressing.” Why? Because this great bodhisattva does not perceive even the slightest dharma by which one could speak of retrogressing or not retrogressing from unsurpassed, complete enlightenment.

Subhuti! This great bodhisattva has no confusion or doubt regarding the dharmas of the stage he has personally realized. Why? Because this great bodhisattva has ultimately understood and fully penetrated the dharmas of the stage he has personally realized.

Subhuti! Just as a stream-enterer abiding in the fruit of stream-entry has no doubt concerning the dharmas of that very fruit, and as once-returners, non-returners, arhats, pratyekabuddhas, and all Tathagatas, Arhats, Perfectly Enlightened Ones abide in their respective fruits and likewise have no doubt concerning the dharmas of those very fruits, so too does this great bodhisattva clearly know and clearly see the dharmas belonging to the stage of non-retrogression in which he himself abides, and he is no longer confused or doubtful.

Subhuti! Abiding in this stage, this great bodhisattva matures sentient beings, purifies Buddha-fields, and cultivates merits. Whenever a demonic deed arises, he immediately recognizes it and does not change under its influence. He can completely subdue all demonic deeds, so that the merits of his cultivation are unobstructed.

Subhuti! It is like a person who has committed an immediate-retribution karma: the mind associated with that immediate-retribution karma constantly follows him closely and does not leave him until the end of his life. Why?

Subhuti! Because it is capable of bringing about the immediate-retribution karma and, through its increasing force, continues to develop until death and cannot be overcome. Even if another wholesome state of mind were to arise, it could not stop it.

This great bodhisattva is likewise. When abiding in the stage he has personally realized, his mind is unwavering and free from discrimination; thus, he cannot be turned away by devas, humans, asuras, and others in the world. Why?

Subhuti! Because this great bodhisattva’s mind is steadfast, surpassing the devas, humans, Mara, Brahma, asuras, and others in the world. He has entered the bodhisattva’s fixed state of right determination, abides at the stage of non-retrogression, and has attained the supreme supernormal powers of a bodhisattva with which to mature sentient beings and purify Buddha-fields.

Passing from one Buddha-field to another, he makes offerings, reverently pays homage, honors and praises the Buddhas, the Blessed Ones, and the disciples of the Buddhas; listens to the true Dharma; plants roots of virtue in the presence of the Buddhas; and inquires into the meanings of the Dharma that bodhisattvas should study.

Subhuti! Abiding in the stage he has personally realized, this great bodhisattva cultivates prajnaparamita and all wholesome dharmas. Whenever a demonic deed arises, he immediately recognizes it and will certainly not change under its influence. Through skillful means, he gathers all demonic deeds into true reality and then skillfully eradicates them. He has no confusion or doubt regarding the dharmas of the stage he has personally realized. Why? Because this great bodhisattva knows that all dharmas enter true reality and fully comprehends that true reality is neither one nor many. Within true reality there is no discrimination. Because he is no longer confused or doubtful regarding true reality, he likewise has no uncertainty regarding the dharmas of the stage he has personally realized.

Subhuti! Even if he changes bodies and takes birth anew, this great bodhisattva does not retreat from true reality and will certainly never give rise to a mind directed toward the sravaka or pratyekabuddha vehicles. Why? Because this great bodhisattva knows that the intrinsic characteristics of all dharmas are empty. Within this emptiness, he does not perceive any dharma that arises or ceases, is defiled or purified.

Subhuti! Even when changing bodies, this great bodhisattva does not doubt, thinking: “Will I attain unsurpassed, complete enlightenment, or will I not attain it?” Why? Because this great bodhisattva fully comprehends that the intrinsic characteristics of all dharmas are empty, and this itself is unsurpassed, complete enlightenment.

Subhuti! Abiding in the stage he has personally realized, this great bodhisattva does not depend upon external conditions. No one can undermine the dharmas of the stage he has personally realized. Why? Because this great bodhisattva has accomplished unwavering wisdom and non-retrogressing wisdom, which no adverse condition can shake.

Subhuti! Suppose an evil Mara assumes the appearance of a Buddha, approaches this bodhisattva, and says: “You should now seek the fruit of arhatship, bring all outflows to an end, and realize nirvana. You have not yet received a prediction of great enlightenment, nor have you attained the patient acceptance of the non-arising of dharmas. You do not yet possess the conduct of one who is non-retrogressing, so the Tathagata should not bestow upon you a prediction of unsurpassed, great enlightenment. Only when you fully possess the conduct of one who is non-retrogressing may you hope that the Buddha will bestow upon you a prediction of unsurpassed, great enlightenment.”

Subhuti! After hearing these words, this great bodhisattva’s mind does not change or regress; he is neither startled nor afraid. This great bodhisattva should know through his own realization: “Certainly, in the past, the Buddhas, the Blessed Ones, bestowed upon me the prediction of great enlightenment.” Why? Because when a bodhisattva has accomplished such excellent qualities, a Tathagata, Arhat, Perfectly Enlightened One will certainly bestow upon him the prediction of great enlightenment. “Since I have accomplished such excellent qualities, how could a Tathagata, Arhat, Perfectly Enlightened One not bestow a prediction upon me? Therefore, the Buddhas of the past certainly bestowed upon me the prediction of great enlightenment.”

Subhuti! If Mara the Evil One or an emissary of Mara should assume the appearance of a Buddha, approach this great bodhisattva, and predict for him the attainment of the stage of a sravaka or a pratyekabuddha, saying: “Good man! Why do you need the fruit of unsurpassed, complete enlightenment, for the sake of which you must long endure great suffering and wander through birth and death? Quickly realize nirvana without remainder, bring birth and death to an end, and attain perfect peace and happiness.”

Subhuti! After hearing these words, the great bodhisattva reflects: “This is certainly Mara the Evil One or an emissary of Mara assuming the appearance of a Buddha to disturb my mind. He predicts for me the stage of a sravaka or a pratyekabuddha in order to make me regress from unsurpassed, complete enlightenment.” Why? Because there are certainly no Buddhas who teach bodhisattvas to turn toward the stage of a sravaka or pratyekabuddha and abandon unsurpassed, complete enlightenment.

Subhuti! If Mara the Evil One or an emissary of Mara should assume the appearance of a Buddha and say to this great bodhisattva: “The Mahayana scriptures that you have accepted and retained were not spoken by the Buddha, nor were they spoken by the Buddha’s disciples. They were spoken by evil maras or by adherents of other paths in order to deceive you.

You should not accept, retain, read, or recite them.” After hearing these words, this great bodhisattva reflects: “This is certainly Mara the Evil One or one of Mara’s retinue, seeking to make me become disillusioned with and abandon the unsurpassed, complete enlightenment I seek. Therefore, he says that those profound Mahayana scriptures were not spoken by the Buddha or by disciples of the Tathagata.” Why? Because it is certainly impossible to realize unsurpassed, complete enlightenment apart from these scriptures.

Subhuti, you should know that this great bodhisattva has long abided at the stage of non-retrogression and long ago received from the Buddhas of the past the prediction of great enlightenment. Why? Because this great bodhisattva has fully accomplished the practices and characteristics of one who does not regress. If bodhisattvas accomplish such practices and characteristics, you should know that they have received the prediction of great enlightenment and certainly abide at the stage of non-retrogression.

Subhuti! You should know that any great bodhisattva who accomplishes such practices and characteristics is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! When practicing the profound prajnaparamita, all non-retrogressing great bodhisattvas embrace the true Dharma and protect and preserve it without begrudging their bodies or lives, much less their wealth or relatives. Such a great bodhisattva constantly reflects: “I would rather relinquish my relatives, friends, wealth, and even my own body and life than ever relinquish the true Dharma of the Buddhas.

Why? Because relatives, friends, wealth, and one’s own body and life are commonly found in lifetime after lifetime and are very easily obtained. Yet the true Dharma of the Buddhas is encountered only once in hundreds of thousands of myriads of kotis of kalpas.

Having encountered the true Dharma after so long and thereby gained great benefit and well-being, I must resolutely and diligently protect and preserve it.”

Subhuti! When protecting and preserving the true Dharma, this great bodhisattva should reflect: “I protect and preserve not merely the true Dharma of one Buddha or two Buddhas, or even that of a hundred or a thousand Buddhas. I protect and preserve the true Dharma of all Buddhas throughout the ten directions and the three times, so that the true Dharma will suffer no diminution.”

At that time, the Venerable Subhuti said to the Buddha:

“Blessed One! What is the true Dharma of the Buddhas? Why does this great bodhisattva protect and preserve it without begrudging his body or life?”

The Buddha said:

“Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, having awakened to the emptiness of all dharmas, have taught it. This is called the true Dharma of the Buddhas. Some foolish people disparage and slander it, saying: ‘This is not Dharma, not Vinaya, and not the sacred teaching spoken by the Teacher of Gods and Humans. By practicing this teaching, one cannot realize unsurpassed, complete enlightenment or attain the ultimate peace and happiness of nirvana.’

“Subhuti! This great bodhisattva protects and preserves this Dharma without begrudging his body or life, constantly reflecting: ‘The Buddhas have taught that the emptiness of all dharmas is the refuge and support of sentient beings. Bodhisattvas who cultivate and study this Dharma swiftly realize unsurpassed, complete enlightenment, rescue sentient beings from birth, aging, sickness, and death, and enable them to attain the perfect peace and happiness of nirvana. Therefore, I must protect and preserve it without begrudging my body or life.’

“He further reflects: ‘I too am numbered among the Buddhas of the future. The Buddha has bestowed upon me the prediction of great enlightenment. For this reason, the true Dharma of the Buddhas is my own Dharma; I must protect and preserve it without begrudging my body or life. When I attain Buddhahood in a future age, I too shall teach sentient beings the emptiness of all dharmas in this same way.’

“Subhuti! Because this great bodhisattva sees the benefits and significance of protecting and preserving the true Dharma taught by the Tathagata, he does not begrudge his body or life and never becomes indolent or abandons this task until he attains unsurpassed, complete enlightenment.

“Subhuti! You should know that any great bodhisattva who accomplishes such practices and characteristics is a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! All non-retrogressing great bodhisattvas hear the true Dharma taught by the Tathagatas, Arhats, Perfectly Enlightened Ones without confusion or doubt. Having heard it, they accept and retain it, never forgetting it until they realize unsurpassed, complete enlightenment. Why? Because these great bodhisattvas have perfectly attained dharanis.”

Then Subhuti said to the Buddha:

“Blessed One! What dharanis have these great bodhisattvas attained, such that they hear the true Dharma taught by the Tathagatas, Arhats, Perfectly Enlightened Ones without confusion or doubt and, having heard it, accept and retain it without forgetting?”

The Buddha said:

“Subhuti! These great bodhisattvas have attained the Dharani of the Inexhaustible Treasury, the Dharani of the Ocean Seal, the Dharani of the Treasury of the Lotus Assembly, and so forth. Therefore, they hear the true Dharma taught by the Tathagatas, Arhats, Perfectly Enlightened Ones without confusion or doubt and, having heard it, accept and retain it, never forgetting it.”

The Venerable Subhuti again said to the Buddha:

“Do these great bodhisattvas hear only the true Dharma taught by Tathagatas, Arhats, Perfectly Enlightened Ones without confusion or doubt and, having heard it, accept and retain it, never forgetting it? Or do they also hear the true Dharma taught by bodhisattvas, pratyekabuddhas, sravakas, gods, nagas, yakshas, asuras, and others without confusion or doubt and, having heard it, accept and retain it, never forgetting it?”

The Buddha said:

“Subhuti! These great bodhisattvas hear all sounds, languages, written characters, and meanings of all sentient beings and understand them all clearly, without confusion or doubt, and they will not forget them even to the end of future time. Why? Because these great bodhisattvas have attained the Dharani of the Inexhaustible Treasury and other dharanis, which preserve what has been spoken and prevent it from being forgotten.

“Subhuti! You should know that any great bodhisattva who accomplishes such practices and characteristics is a non-retrogressing great bodhisattva.

LV. CHAPTER: THE EXTREMELY PROFOUND MEANING

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At that time, the Venerable Subhuti said to the Buddha:

“Blessed One! These non-retrogressing great bodhisattvas accomplish excellent merits and virtues that are vast, immeasurable, innumerable, boundless, and inconceivable.”

The Buddha said:

– Subhuti! So it is! So it is! It is just as you have said. This non-retrogressing great bodhisattva has accomplished vast, immeasurable, innumerable, boundless, inconceivable, supreme merit. Why is this so? Subhuti! It is because this great bodhisattva has attained immeasurable and boundless supreme wisdom that is not shared by sravakas and pratyekabuddhas. Abiding in this wisdom, the non-retrogressing great bodhisattva gives rise to the four supreme unhindered knowledges. By virtue of these four supreme unhindered knowledges, no deva, human, asura, or other being in the world can pose questions that exhaust this bodhisattva’s wisdom and eloquence.

At that time, Subhuti again addressed the Buddha:

– Blessed One! One could spend as many kalpas as there are grains of sand in the Ganges proclaiming the characteristics of the conduct of non-retrogressing great bodhisattvas described by the Buddha, or the characteristics of the boundless, supreme merit accomplished by non-retrogressing great bodhisattvas. I humbly beseech the Tathagata, the Worthy One, the Perfectly Enlightened One, once again to expound the profound meaning for the assembly of great bodhisattvas, so that by abiding therein, they may cultivate generosity through prajnaparamita and swiftly bring them to perfection; may abide in internal emptiness through the emptiness of the absence of intrinsic nature and swiftly bring them to perfection; may abide in suchness through the inconceivable realm and swiftly bring them to perfection; may abide in the noble truths of suffering, its origin, its cessation, and the path and swiftly bring them to perfection; may cultivate the four foundations of mindfulness through the Noble Eightfold Path and swiftly bring them to perfection; may cultivate the four dhyanas, the four immeasurables, and the four formless concentrations and swiftly bring them to perfection; may cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities and swiftly bring them to perfection; may cultivate the liberation gates of emptiness, signlessness, and wishlessness and swiftly bring them to perfection; may cultivate the dharani gates and samadhi gates and swiftly bring them to perfection; may cultivate the Ground of Utmost Joy through the Dharma Cloud Ground and swiftly bring them to perfection; may cultivate the five kinds of eyes and the six superknowledges and swiftly bring them to perfection; may cultivate the ten powers of a Buddha through the eighteen unique qualities of a Buddha and swiftly bring them to perfection; may cultivate the thirty-two marks of a Great Being and the eighty minor characteristics and swiftly bring them to perfection; may cultivate the Dharma of non-forgetfulness and the nature of constant equanimity and swiftly bring them to perfection; and may cultivate all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects and swiftly bring them to perfection?

The Buddha said:

– Subhuti! Excellent! Excellent! You are now able, for the sake of the assemblies of great bodhisattvas, to ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about the profound meaning, so that the assemblies of great bodhisattvas may abide therein, cultivate all forms of merit, and swiftly bring them to perfection.

Subhuti, you should know that this profound meaning is emptiness, signlessness, wishlessness, non-activity, non-arising, non-cessation, quiescence, nirvana, suchness, the Dharma realm, Dharma-nature, and the ultimate reality. Such dharmas are called the most profound meaning.

Subhuti, you should know that all conventional designations reveal the most profound meaning of nirvana.

At that time, Subhuti again addressed the Buddha:

– Is it only nirvana that bears the most profound meaning, or do other dharmas also bear the most profound meaning?

The Buddha said:

– Subhuti! All other dharmas are also called most profound. Why is this so? Subhuti! Form is also called most profound; feeling, perception, formations, and consciousness are also called most profound. The eye ayatana through the mind ayatana are also called most profound. The form ayatana through the dharma ayatana are also called most profound. The eye dhatu through the mind dhatu are also called most profound. The form dhatu through the dharma dhatu are also called most profound. The eye-consciousness dhatu through the mind-consciousness dhatu are also called most profound. Eye-contact through mind-contact are also called most profound. Feelings arising with eye-contact as condition through feelings arising with mind-contact as condition are also called most profound. The earth dhatu through the consciousness dhatu are also called most profound. Ignorance through aging and death are also called most profound. The perfection of generosity through prajnaparamita are also called most profound. The noble truths of suffering, its origin, its cessation, and the path are also called most profound. The four foundations of mindfulness through the Noble Eightfold Path are also called most profound. The four dhyanas, the four immeasurables, and the four formless concentrations are also called most profound. The eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities are also called most profound. The liberation gates of emptiness, signlessness, and wishlessness are also called most profound. The dharani gates and samadhi gates are also called most profound. The ten grounds cultivated by bodhisattvas of the Three Vehicles are also called most profound. The five kinds of eyes and the six superknowledges are also called most profound. The ten powers of the Tathagata through the eighteen unique qualities of a Buddha are also called most profound. The thirty-two marks of a Great Being and the eighty minor characteristics are also called most profound. The Dharma of non-forgetfulness and the nature of constant equanimity are also called most profound. The fruit of stream-entry through pratyekabuddha enlightenment are also called most profound. All-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are also called most profound. All the practices of great bodhisattvas and the fruit of the unsurpassed perfect enlightenment of the Buddhas are also called most profound.

Fascicle 449

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