大般若波羅蜜多經

LIX. CHAPTER ON DRAWING NEAR

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

“Blessed One! When cultivating such profound prajnaparamita, how should great bodhisattvas draw near to the Dharma of emptiness? How should they enter the samadhi of emptiness? How should they draw near to signlessness? How should they enter the samadhi of signlessness? How should they draw near to wishlessness? How should they enter the samadhi of wishlessness? How should they draw near to the four foundations of mindfulness through the Noble Eightfold Path? How should they cultivate the four foundations of mindfulness through the Noble Eightfold Path? How should they draw near to the ten powers of the Tathagata through the eighteen unique qualities of a Buddha? How should they cultivate the ten powers of the Tathagata through the eighteen unique qualities of a Buddha?”

The Buddha said:

“Subhuti! When cultivating such profound prajnaparamita, great bodhisattvas should contemplate form as empty; they should contemplate feeling, perception, formations, and consciousness as empty. They should contemplate the eye ayatana through the mind ayatana as empty.

They should contemplate the form ayatana through the Dharma ayatana as empty. They should contemplate the eye dhatu through the mind dhatu as empty. They should contemplate the form dhatu through the Dharma dhatu as empty.

They should contemplate the eye-consciousness dhatu through the mind-consciousness dhatu as empty. They should contemplate contact of the eye through contact of the mind as empty. They should contemplate the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition as empty.

They should contemplate the earth dhatu through the consciousness dhatu as empty. They should contemplate ignorance through aging and death as empty. They should contemplate the perfection of generosity through prajnaparamita as empty.

They should contemplate inner emptiness through the emptiness of the absence of self-nature as empty. They should contemplate suchness through the inconceivable realm as empty. They should contemplate the Noble Truths of suffering, its origin, its cessation, and the path as empty.

They should contemplate the four dhyanas, the four immeasurables, and the four formless absorptions as empty. They should contemplate the eight liberations through the ten spheres of totality as empty. They should contemplate the four foundations of mindfulness through the Noble Eightfold Path as empty.

They should contemplate the Dharma gates of liberation through emptiness, signlessness, and wishlessness as empty. They should contemplate the three vehicles and the ten bodhisattva bhumis as empty. They should contemplate the dharani gates and the samadhi gates as empty.

They should contemplate the five kinds of eyes and the six superknowledges as empty. They should contemplate the ten powers of a Buddha through the eighteen unique qualities of a Buddha as empty. They should contemplate the thirty-two marks of a Great Being and the eighty minor characteristics of a Buddha as empty.

They should contemplate the Dharma of never losing mindfulness and the nature of perpetual equanimity as empty. They should contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as empty. They should contemplate the fruit of stream-entry through the enlightenment of a pratyekabuddha as empty.

They should contemplate all practices of great bodhisattvas as empty. They should contemplate the unsurpassed, complete and perfect enlightenment of all Buddhas as empty. They should contemplate all conditioned phenomena with outflows and without outflows as empty.

They should contemplate worldly and supramundane phenomena as empty. They should contemplate conditioned and unconditioned phenomena as empty. They should contemplate past, future, and present phenomena as empty.

They should contemplate wholesome, unwholesome, and indeterminate phenomena as empty. They should contemplate phenomena of the Desire Realm, the Form Realm, and the Formless Realm as empty.

“Subhuti! While contemplating in this manner, that great bodhisattva must not allow the mind to become disturbed. If the mind is not disturbed, no phenomenon whatsoever is perceived. If no phenomenon is perceived, there is no realization. Why is this?

“Subhuti! This great bodhisattva has thoroughly learned that the individual characteristics of all phenomena are empty. No phenomenon can increase, and no phenomenon can decrease; therefore, no phenomenon can be perceived or realized. Why is this?

“Subhuti! Within ultimate truth, the one who realizes, that which is realized, the place of realization, the time of realization, the cause of realization, whether coming together or dispersing—all are neither perceptible nor apprehensible.”

The Venerable Subhuti said to the Buddha:

“Blessed One! As you have said, great bodhisattvas should contemplate all phenomena as empty without attaining realization. Why should great bodhisattvas contemplate all phenomena as empty without attaining realization?”

The Buddha said:

“Subhuti! When great bodhisattvas contemplate all phenomena as empty, they should first think: ‘I should contemplate the characteristics of all phenomena as entirely empty, but I should not seek realization. For the sake of training, I contemplate all phenomena as empty. It is not for the sake of realization that I contemplate all phenomena as empty. Now is the time for training, not the time for realization.’

“Subhuti! Before entering samadhi, this great bodhisattva should bind the mind to its object. Once samadhi has been entered, there is no further need to bind the mind to the object.

“Subhuti! At such a time, the great bodhisattva neither retreats from the perfection of generosity nor realizes the exhaustion of the outflows, and likewise neither retreats from prajnaparamita nor realizes the exhaustion of the outflows. The great bodhisattva neither retreats from inner emptiness nor realizes the exhaustion of the outflows, and likewise neither retreats from the emptiness of the absence of self-nature nor realizes the exhaustion of the outflows.

The great bodhisattva neither retreats from suchness nor realizes the exhaustion of the outflows, and likewise neither retreats from the inconceivable realm nor realizes the exhaustion of the outflows. The great bodhisattva neither retreats from the Noble Truth of suffering nor realizes the exhaustion of the outflows; neither retreats from the Noble Truths of the origin, cessation, and path nor realizes the exhaustion of the outflows.

The great bodhisattva neither retreats from the four dhyanas nor realizes the exhaustion of the outflows; neither retreats from the four immeasurables and the four formless absorptions nor realizes the exhaustion of the outflows. The great bodhisattva neither retreats from the eight liberations nor realizes the exhaustion of the outflows; neither retreats from the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality nor realizes the exhaustion of the outflows.

The great bodhisattva neither retreats from the four foundations of mindfulness nor realizes the exhaustion of the outflows. The great bodhisattva neither retreats from the Noble Eightfold Path nor realizes the exhaustion of the outflows. The great bodhisattva neither retreats from the Dharma gate of liberation through emptiness nor realizes the exhaustion of the outflows; neither retreats from the Dharma gates of liberation through emptiness, signlessness, and wishlessness nor realizes the exhaustion of the outflows.

The great bodhisattva neither retreats from the three vehicles and the ten bodhisattva bhumis nor realizes the exhaustion of the outflows. The great bodhisattva neither retreats from the dharani gates and the samadhi gates nor realizes the exhaustion of the outflows. The great bodhisattva neither retreats from the five kinds of eyes and the six superknowledges nor realizes the exhaustion of the outflows.

The great bodhisattva neither retreats from the ten powers of a Buddha nor realizes the exhaustion of the outflows, and likewise neither retreats from the eighteen unique qualities of a Buddha nor realizes the exhaustion of the outflows. The great bodhisattva neither retreats from the major marks and minor characteristics nor realizes the exhaustion of the outflows. The great bodhisattva neither retreats from the Dharma of never losing mindfulness and the nature of perpetual equanimity nor realizes the exhaustion of the outflows; neither retreats from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects nor realizes the exhaustion of the outflows.

The great bodhisattva neither retreats from the deeds of a great bodhisattva nor realizes the exhaustion of the outflows. The great bodhisattva neither retreats from unsurpassed, complete and perfect enlightenment nor realizes the exhaustion of the outflows. Why is this?

“Subhuti! That great bodhisattva has accomplished such vast and wondrous wisdom and abides skillfully in the Dharma of emptiness and in all the factors conducive to enlightenment. Therefore, the bodhisattva constantly thinks: ‘Now is the time for training, not the time for realization.’”

Subhuti, when a great bodhisattva practices the profound prajnaparamita, he constantly reflects thus: “At this time, I should train in generosity through prajnaparamita, but I should not realize them. At this time, I should train in inner emptiness through the emptiness of the essential nature of nonexistence, but I should not realize them. At this time, I should train in suchness through the inconceivable realm, but I should not realize them.

At this time, I should train in the noble truths of suffering, its origin, its cessation, and the path, but I should not realize them. At this time, I should train in the four dhyanas, the four immeasurables, and the four formless concentrations, but I should not realize them. At this time, I should train in the eight liberations through the ten totalities, but I should not realize them.

At this time, I should train in the four foundations of mindfulness through the Noble Eightfold Path, but I should not realize them. At this time, I should train in the gateways of liberation of emptiness, signlessness, and wishlessness, but I should not realize them. At this time, I should train in the three vehicles and the ten bodhisattva bhumis, but I should not realize them.

At this time, I should train in the dharani gateways and the samadhi gateways, but I should not realize them. At this time, I should train in the five kinds of eyes and the six superknowledges, but I should not realize them. At this time, I should train in the ten powers of a Buddha through the eighteen unique qualities of a Buddha, but I should not realize them.

At this time, I should train in the excellent marks, but I should not realize them. At this time, I should train in the quality of never forgetting and the nature of perpetual equanimity, but I should not realize them. At this time, I should train in the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, but I should not realize them.

At this time, I should train in all the practices of a great bodhisattva, but I should not realize them. At this time, I should train in the unsurpassed, complete enlightenment of the Buddhas, but I should not realize it. Now, in order to train in the wisdom of omniscience, I should skillfully train in the fruit of stream-entry through the enlightenment of a pratyekabuddha, without needing to realize them.”

Subhuti, because this great bodhisattva practices the profound prajnaparamita, he should draw near to the Dharma of emptiness, abide in the Dharma of emptiness, and cultivate the samadhi of emptiness, without realizing the ultimate reality. He should draw near to signlessness, abide in signlessness, and cultivate the samadhi of signlessness, without realizing the ultimate reality. He should draw near to wishlessness, abide in wishlessness, and cultivate the samadhi of wishlessness, without realizing the ultimate reality.

He should draw near to the four foundations of mindfulness, abide in the four foundations of mindfulness, and cultivate the four foundations of mindfulness, without realizing the ultimate reality. He should draw near to the four right efforts through the Noble Eightfold Path, abide in the four right efforts through the Noble Eightfold Path, and cultivate the four right efforts through the Noble Eightfold Path, without realizing the ultimate reality.

In this way, up to and including the ten powers of a Buddha, he should draw near to the ten powers of a Buddha, rely upon the ten powers of a Buddha, and cultivate the ten powers of a Buddha, without realizing the ultimate reality. He should draw near to the four fearlessnesses through the eighteen unique qualities of a Buddha, rely upon the four fearlessnesses through the eighteen unique qualities of a Buddha, and cultivate the four fearlessnesses through the eighteen unique qualities of a Buddha, without realizing the ultimate reality.

Subhuti, although this great bodhisattva draws near to emptiness, signlessness, and wishlessness; abides in the Dharma of emptiness, signlessness, and wishlessness; and cultivates the samadhis of emptiness, signlessness, and wishlessness, he does not realize the fruit of stream-entry through the enlightenment of a pratyekabuddha. Although he draws near to the four foundations of mindfulness through the Noble Eightfold Path, abides in the four foundations of mindfulness through the Noble Eightfold Path, and cultivates the four foundations of mindfulness through the Noble Eightfold Path, he does not realize the fruit of stream-entry through the enlightenment of a pratyekabuddha.

Therefore, he does not fall into the attainments of a shravaka or a pratyekabuddha, but swiftly realizes unsurpassed, complete enlightenment.

Subhuti, suppose there were a valiant man, handsome in appearance, majestic in bearing, and exceedingly strong, at whom all who saw him rejoiced. He would be endowed with every excellent quality, have a pure retinue, be thoroughly versed in all military arts, wield his weapons with assurance, stand firm and unmoving, and be proficient in all sixty-four arts, the eighteen kinds of scriptures, and every craft. Everyone would respect and admire him.

Because he was skilled in his undertakings, he would expend little effort yet gain great benefit. Therefore, he would always be honored, provided for, respected, and praised by everyone. At that time, his joy would increase twofold, and he would also cause his relatives to rejoice and dwell in peace.

For some reason, this man might have to lead his father, mother, wife, children, and retinue to another place, passing through a dangerous wilderness inhabited by many vicious beasts, bandits, enemies lying in wait, and other fearful perils, causing every member of his retinue, old and young alike, to be terrified. Relying upon his many skills, majestic virtue, strength, and ease of body and mind, he would reassure his father, mother, and retinue: “Do not be afraid.

I shall not allow anyone to undergo suffering.” He would then skillfully employ his abilities to lead his retinue to a place of safety, enabling them to escape dangerous calamities and joyfully enjoy happiness. Why, while in the wilderness, would this valiant man not fear harm from savage beasts, bandits, and enemies? Because he relied upon his majestic virtue and strength and was fully endowed with every skill, he feared nothing whatsoever.

Subhuti, you should know that great bodhisattvas are also like this. Out of compassion for sentient beings who undergo the sufferings of birth and death, a great bodhisattva makes a vow directed toward unsurpassed, complete enlightenment, forms affinities with all sentient beings, and resolves to practice the four immeasurables together with them and abide in the four immeasurables. He vigorously cultivates the paramitas of generosity, pure morality, patient acceptance, diligence, dhyana, and prajnaparamita, causing them swiftly to reach perfection.

While these six paramitas have not yet been perfected, this great bodhisattva, wishing to train in the wisdom of omniscience, does not realize the exhaustion of the outflows. Although he abides in the gateways of liberation of emptiness, signlessness, and wishlessness, he is neither transformed by their power nor led away and carried off by those hindrances. Nor does he aspire to realization through these gateways of liberation.

Because he does not attain realization, he falls into the attainments of a shravaka or a pratyekabuddha and is certain to proceed toward unsurpassed, complete enlightenment.

Subhuti, it is like a bird with powerful wings soaring through the sky, freely flying for a long time without falling. Although it relies upon space in order to fly, it neither appropriates space nor is obstructed by space.

Subhuti, you should know that great bodhisattvas are also like this. Although they constantly draw near to, abide in, and cultivate the three gateways of liberation of emptiness, signlessness, and wishlessness, they do not realize those dharmas. Because they do not realize them, they do not fall into the attainments of a shravaka or a pratyekabuddha.

While cultivating the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the quality of never forgetting, the nature of perpetual equanimity, the dharani gateways, the samadhi gateways, the knowledge of all things, the knowledge of the aspects of the path, the knowledge of all aspects, and immeasurable and boundless other Buddha-dharmas, if these have not yet been perfected, they will certainly not rely upon the three samadhis of emptiness, signlessness, and wishlessness to realize the exhaustion of the outflows.

Subhuti! Suppose there were a strong man highly skilled in archery. Wishing to display his ability, he would shoot an arrow upward into empty space, causing it to remain suspended there without falling to the ground. He would then shoot another arrow at the tail of the preceding arrow. Continuing in this way for a long time, the arrows would support one another and not fall to the ground. If he wished the arrows to fall, he would merely cease shooting, and they would immediately fall.

Subhuti! You should know that the great bodhisattvas are likewise. Sustained by skillful means, they practice the profound prajnaparamita until they attain unsurpassed, complete, perfect enlightenment. As long as the roots of virtue they cultivate have not yet matured, they certainly do not realize the ultimate reality midway, for they seek only unsurpassed, complete, perfect enlightenment and so forth. When all their roots of virtue have matured, only then do the bodhisattvas realize the ultimate reality and immediately attain unsurpassed, complete, perfect enlightenment. Therefore, Subhuti, when practicing the profound prajnaparamita, great bodhisattvas should carefully contemplate the true nature of all dharmas as previously explained.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! The great bodhisattvas are truly rare, for they are able to accomplish such difficult deeds. Although they train in the ultimate reality of suchness, the dharma realm, and the nature of dharmas; although they train in the complete emptiness of all dharmas, up to the emptiness of intrinsic characteristics; although they train in the noble truths of suffering, its origin, its cessation, and the path; although they train in the four foundations of mindfulness, up to the Noble Eightfold Path; and although they train in the gateways to liberation of emptiness, signlessness, and wishlessness, they nevertheless do not fall midway into the attainments of the sravakas or pratyekabuddhas, nor do they lose unsurpassed, complete, perfect enlightenment.”

The Buddha said:

“Subhuti! Because they have vowed never to abandon sentient beings, the great bodhisattvas make this aspiration: ‘As long as sentient beings have not been liberated, I shall certainly not relinquish the endeavors I have undertaken.’

“Subhuti! Through the extraordinary power of their vows, the great bodhisattvas constantly reflect: ‘As long as sentient beings have not been liberated, I shall certainly not forsake them.’ Because they give rise to such a vast mind, they assuredly do not regress or fall away midway.

“Subhuti! The great bodhisattvas constantly reflect: ‘I must not abandon any sentient being but must bring them all to liberation. Yet sentient beings practice what is contrary to the Dharma. To deliver them, I must continually instruct them in the peaceful gateways to liberation of emptiness, signlessness, and wishlessness. Although I instruct them repeatedly, I shall not apprehend any attainment.’

“Subhuti! Because they have perfected the power of skillful means, although great bodhisattvas repeatedly reveal the three gateways to liberation, they do not realize the ultimate reality midway, so long as they have not yet attained the knowledge of all-knowledge. Only when they attain unsurpassed, complete, perfect enlightenment do they apprehend attainment.

“Furthermore, Subhuti! The profound objects that great bodhisattvas delight in contemplating are the emptiness of inner dharmas, the emptiness of outer dharmas, the emptiness of inner and outer dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion and non-dispersion, the emptiness of intrinsic nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

They also delight in contemplating the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the gateways to liberation of emptiness, signlessness, and wishlessness, seeing that all are devoid of intrinsic characteristics.

“Subhuti! Having contemplated in this way, a great bodhisattva reflects: ‘Through the influence of unwholesome companions, various kinds of sentient beings have for a long time produced notions that cling to a self and to the existence of sentient beings, up to notions that cling to the existence of a seer and a knower. Because of these clinging notions, they believe that actions yield something obtainable; thus they wander through birth and death and undergo every kind of suffering. To eliminate such clinging notions from sentient beings, I must proceed toward unsurpassed, complete, perfect enlightenment and teach them the profound and wondrous Dharma, helping them relinquish their clinging notions and escape the suffering of birth and death.’

“Subhuti! At that time, although this great bodhisattva trains in the gateway to liberation of emptiness, he does not rely upon it to realize the ultimate reality. Although he trains in the gateways to liberation of signlessness and wishlessness, he does not rely upon them to realize the ultimate reality. Because he does not apprehend any attainment with regard to the ultimate reality, he does not fall into the fruit of stream-enterer, once-returner, non-returner, or arhat, nor into the enlightenment of a pratyekabuddha.

“Subhuti! By thus contemplating and practicing the profound prajnaparamita, the great bodhisattva cultivates roots of virtue without realizing the ultimate reality. Although he does not take the ultimate reality as something to be attained, he does not lose the four dhyanas, the four immeasurables, or the four formless concentrations.

Nor does he lose the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path. Nor does he lose the eight liberations, the eight spheres of mastery, the nine successive absorptions, or the ten totalities. Nor does he lose the gateways to liberation of emptiness, signlessness, and wishlessness.

Nor does he lose the emptiness of inner dharmas, up to the emptiness of the self-nature of nonexistence. Nor does he lose suchness, up to the inconceivable realm. Nor does he lose the noble truths of suffering, its origin, its cessation, and the path.

Nor does he lose the paramita of generosity, up to prajnaparamita. Nor does he lose the dharani gateways or the samadhi gateways. Nor does he lose the five kinds of eyes or the six superknowledges.

Nor does he lose the ten powers of the Tathagata, up to the eighteen distinctive qualities of a Buddha. Nor does he lose the Dharma of never forgetting or the nature of constant equanimity. Nor does he lose the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects.

Nor does he lose the immeasurable and boundless other qualities of a Buddha.

“Subhuti! At that time, the great bodhisattva perfects all the dharmas that are factors of enlightenment. Until he attains unsurpassed, complete, perfect enlightenment, his qualities never diminish in any way.

“Subhuti! When a great bodhisattva practices prajnaparamita, because he is sustained by skillful means, his wholesome qualities increase with every moment of thought, and his faculties become far keener than those of all sravakas and pratyekabuddhas.”

Furthermore, Subhuti! A great bodhisattva constantly reflects: For a long time, because they have been under the influence of evil friends, sentient beings have habitually engaged in three kinds of inversion with respect to four things, namely: inversion of mind, inversion of view, and inversion of perception regarding permanence; inversion of mind, inversion of view, and inversion of perception regarding happiness; inversion of mind, inversion of view, and inversion of perception regarding self; and inversion of mind, inversion of view, and inversion of perception regarding purity.

For the sake of these sentient beings, I should proceed toward unsurpassed, complete, perfect enlightenment and cultivate the practices of a great bodhisattva. After attaining unsurpassed, complete, perfect enlightenment, I shall teach these sentient beings the Dharma free from inversion, saying: Birth and death are impermanent, without happiness, without self, and without purity; only wondrous, quiescent nirvana is endowed with the genuine qualities of permanence, happiness, self, and purity.

Subhuti! By bringing this resolve to fulfillment and, moreover, being sustained by skillful means while practicing profound prajnaparamita, if this great bodhisattva has not yet fully perfected the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and immeasurable, boundless other Buddha-Dharmas, that great bodhisattva cannot enter the Tathagata’s supreme meditative concentration.

Subhuti! At that time, although the great bodhisattva trains in and freely enters and emerges from the liberation gateways of emptiness, signlessness, and wishlessness, the bodhisattva does not immediately realize the true limit, pending the attainment of unsurpassed, complete, perfect enlightenment. Because the cultivation of those qualities has not yet been skillfully and fully perfected, the bodhisattva does not realize the true limit and the other qualities. Only upon attaining unsurpassed, complete, perfect enlightenment can the bodhisattva realize this true limit and so forth.

Subhuti! At that time, although the cultivation of the other qualities has not yet been perfected, that great bodhisattva has fully cultivated the gateway of the samadhi of wishlessness.

Furthermore, Subhuti! A great bodhisattva constantly reflects: For a long time, because they have been under the influence of evil friends, sentient beings have acted with the notion of attainment, clinging to the existence of a self, or to the existence of a sentient being, and so forth, up to clinging to the existence of one who sees and one who knows. Or they cling to the existence of form, feeling, perception, formations, and consciousness.

Or they cling to the existence of the eye ayatana, and so forth, up to the mind ayatana. Or they cling to the existence of the form ayatana, and so forth, up to the dharma ayatana. Or they cling to the existence of the eye dhatu, and so forth, up to the mind dhatu.

Or they cling to the existence of the form dhatu, and so forth, up to the dharma dhatu. Or they cling to the existence of the eye-consciousness dhatu, and so forth, up to the mind-consciousness dhatu. Or they cling to the existence of eye-contact, and so forth, up to mind-contact.

Or they cling to the existence of the feelings arising with eye-contact as their condition, and so forth, up to the feelings arising with mind-contact as their condition. Or they cling to the existence of the earth dhatu, and so forth, up to the consciousness dhatu. Or they cling to the existence of ignorance, and so forth, up to old age and death.

Or they cling to the existence of the ten wholesome paths of karma. Or they cling to the existence of the four dhyanas, the four immeasurables, the four formless attainments, and the four means of embracing beings. For the sake of these sentient beings, I shall proceed toward unsurpassed, complete, perfect enlightenment and cultivate the practices of a great bodhisattva.

Upon attaining unsurpassed, complete, perfect enlightenment, I shall cause sentient beings forever to relinquish all such attachments.

Subhuti! By bringing this resolve to fulfillment and, moreover, being sustained by skillful means while practicing profound prajnaparamita, if this great bodhisattva has not yet fully perfected the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and immeasurable, boundless other Buddha-Dharmas, that great bodhisattva cannot enter the Tathagata’s supreme meditative concentration.

Subhuti! At that time, although the great bodhisattva trains in and freely enters and emerges from the liberation gateways of emptiness, signlessness, and wishlessness, the bodhisattva does not hastily realize the true limit, pending the attainment of unsurpassed, complete, perfect enlightenment. Because the cultivation of those qualities has not yet been perfected, the bodhisattva does not realize the true limit and the other qualities. Only upon attaining unsurpassed, complete, perfect enlightenment can the bodhisattva realize this true limit and so forth.

Subhuti! At that time, although the cultivation of the other qualities has not yet been perfected, this great bodhisattva has fully cultivated the gateway of the samadhi of emptiness.

Furthermore, Subhuti! A great bodhisattva constantly reflects: For a long time, because they have been under the influence of evil friends, sentient beings have habitually pursued signs; that is, they cling to the sign of a man or the sign of a woman; they cling to the sign of form, the sign of sound, the sign of fragrance, the sign of taste, the sign of touch, the sign of dharmas, or various other signs among these. For the sake of these sentient beings, I shall proceed toward unsurpassed, complete, perfect enlightenment and cultivate the practices of a great bodhisattva. Upon attaining unsurpassed, complete, perfect enlightenment, I shall cause sentient beings forever to eliminate their attachment to such signs.

Subhuti! By bringing this resolve to fulfillment and, moreover, being sustained by skillful means while practicing profound prajnaparamita, if this great bodhisattva has not yet fully perfected the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and immeasurable, boundless other Buddha-Dharmas, that great bodhisattva cannot enter the Tathagata’s supreme meditative concentration.

Subhuti! At that time, although the great bodhisattva trains in and freely enters and emerges from the liberation gateways of emptiness, signlessness, and wishlessness, the bodhisattva does not hastily realize the true limit, pending the attainment of unsurpassed, complete, perfect enlightenment. Because the cultivation of those qualities has not yet been perfected, the bodhisattva does not realize the true limit and the other qualities. Only upon attaining unsurpassed, complete, perfect enlightenment does the bodhisattva realize this true limit and so forth.

Subhuti! At that time, although the cultivation of the other qualities has not yet been perfected, this great bodhisattva has fully cultivated the gateway of the samadhi of signlessness.

Furthermore, Subhuti! A great bodhisattva has skillfully trained in the perfection of generosity through the perfection of wisdom. The bodhisattva has skillfully abided in inner emptiness through the emptiness of the absence of intrinsic nature.

The bodhisattva has skillfully abided in suchness through the inconceivable realm. The bodhisattva has skillfully abided in the noble truths of suffering, its origin, its cessation, and the path. The bodhisattva has skillfully trained in the four foundations of mindfulness through the Noble Eightfold Path.

The bodhisattva has skillfully trained in the liberation gateways of emptiness, signlessness, and wishlessness. The bodhisattva has skillfully trained in the four dhyanas, the four immeasurables, and the four formless attainments. The bodhisattva has skillfully trained in the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities.

The bodhisattva has skillfully trained in the practices of the ten bhumis. The bodhisattva has skillfully trained in the dharani gateways and the samadhi gateways. The bodhisattva has skillfully trained in the five kinds of eyes and the six superknowledges.

The bodhisattva has skillfully trained in the ten powers of a Tathagata through the eighteen unique qualities of a Buddha. The bodhisattva has skillfully trained in the quality of never losing mindfulness and the disposition of constant equanimity. The bodhisattva has skillfully trained in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

The bodhisattva has skillfully trained in all the practices of a great bodhisattva. The bodhisattva has skillfully trained in the unsurpassed, complete, perfect enlightenment of all Buddhas. Subhuti!

This great bodhisattva has accomplished such qualities of wisdom. It is impossible that the bodhisattva should give rise to the perception of happiness regarding birth and death, declare that happiness exists therein, or abide in attachment to the three realms.

Furthermore, Subhuti! Any great bodhisattva who has skillfully cultivated the factors of enlightenment and all the qualities of the Tathagata, the Arhat, the Perfectly Enlightened One, and of the great bodhisattvas should be questioned as follows: If a great bodhisattva wishes to attain unsurpassed, perfect enlightenment, how should that bodhisattva train in the factors of enlightenment without realizing the true limit of emptiness, signlessness, wishlessness, non-arising, non-cessation, non-action, the unconditioned, and absence of intrinsic nature;

and, by not realizing those qualities, avoid attaining the fruit of stream-entry, once-returning, non-returning, arhatship, or pratyekabuddha enlightenment, while diligently training in profound prajnaparamita and never becoming attached to anything?

Subhuti! When questioned in this way, if that great bodhisattva replies: “If great bodhisattvas wish to attain unsurpassed, perfect enlightenment, they need only contemplate the true limit of emptiness, signlessness, wishlessness, non-arising, non-cessation, non-action, the unconditioned, and absence of intrinsic nature; they need not train in any of the other factors of enlightenment,” then, Subhuti, you should know that this great bodhisattva has not yet received from a Tathagata, the Arhat, the Perfectly Enlightened One, the prediction of irreversibility from unsurpassed, perfect enlightenment.

Why? Subhuti! Because this great bodhisattva has not yet been instructed, received the prediction, or clearly understood the characteristics of the Dharma in which great bodhisattvas dwelling on the stage of irreversibility train.

Subhuti! When questioned in this way, if that great bodhisattva replies: “If great bodhisattvas wish to attain unsurpassed, perfect enlightenment, they must correctly contemplate the true limit of emptiness, signlessness, wishlessness, non-arising, non-cessation, non-action, the unconditioned, and absence of intrinsic nature, as well as all the other factors of enlightenment; and they should also train in them with skillful means without realizing them, as explained above,” then, Subhuti, you should know that this great bodhisattva has received from a Tathagata, the Arhat, the Perfectly Enlightened One, the prediction of irreversibility from unsurpassed, perfect enlightenment.

Why? Subhuti! Because this great bodhisattva has been instructed, has received the prediction, has clearly understood, dwells on the stage of irreversibility, and trains in the characteristics of the Dharma of a great bodhisattva.

Subhuti! You should know that great bodhisattvas who have not yet been instructed, received the prediction, or clearly understood; who do not yet dwell on the stage of irreversibility; and who have not trained in the characteristics of the Dharma of great bodhisattvas, have not yet skillfully trained in the six paramitas and all the other factors of enlightenment in the manner of those who have reached the stage of irreversibility, who have been instructed, received the prediction, clearly understood, and become firmly established in the characteristic of irreversibility.

Subhuti! You should know that any great bodhisattva who has been instructed, received the prediction, and clearly understood; who dwells on the stage of irreversibility; and who trains in the characteristics of the Dharma of great bodhisattvas, has skillfully cultivated prajnaparamita and all the other factors of enlightenment, has entered the Tender Stage, and has become like those great bodhisattvas dwelling on the stage of irreversibility who have been instructed, received the prediction, clearly understood, and become firmly established in the characteristic of irreversibility.

At that time, Subhuti said:

“World-Honored One! Can a great bodhisattva who has not yet attained irreversibility nevertheless answer truthfully in this way?”

The Buddha said:

“Subhuti! There are great bodhisattvas who, although they have not yet attained irreversibility, can nevertheless answer truthfully concerning this matter. Subhuti! Although such a great bodhisattva has not yet attained irreversibility, that bodhisattva is able to train in the six paramitas and all the other factors of enlightenment. Having matured keen insight, whether or not that bodhisattva has heard this teaching, that bodhisattva can answer correctly and truthfully, just like a great bodhisattva on the stage of irreversibility.”

Subhuti then said:

“World-Honored One! There are many great bodhisattvas cultivating unsurpassed, perfect enlightenment, yet because they have become established without having trained skillfully, are there only a few who can answer truthfully like a great bodhisattva on the stage of irreversibility who has trained skillfully?”

The Buddha said:

“Subhuti! So it is! So it is! It is just as you have said. Why? Subhuti! There are few great bodhisattvas who have received the prediction of irreversibility and possess such subtle and wondrous wisdom. Whoever has received such a prediction can answer truthfully concerning this matter. Subhuti! You should know that any great bodhisattva who can answer truthfully concerning this matter possesses lucid wholesome roots and profound, vast wisdom, and cannot be manipulated by devas, humans, asuras, and others.”

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Furthermore, Subhuti! How is a great bodhisattva who has not long cultivated generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, and who remains far removed from skillful means, deceived and deluded by Mara? Bodhisattvas must be exhorted to understand this matter clearly. Namely, an evil Mara, wishing to deceive a bodhisattva, contrives to manifest various forms, approaches that great bodhisattva, and says:

“Excellent! Good man! Do you know that the Buddhas of the past have already bestowed upon you the prediction of great enlightenment?

You will certainly attain unsurpassed, perfect enlightenment and never again regress. I clearly know the various names of your parents, brothers, sisters, friends, and relatives, extending back through seven generations. You were born in that region, that country, that city, that village, and that hamlet, in that year, that month, that day, and that hour, under that constellation and during the reign of that king.” If Mara sees that the bodhisattva is gentle by nature and has dull faculties, he deceitfully says: “Your nature and faculties were always like this in past lives as well.” If Mara sees that the bodhisattva is resolute by nature and has keen faculties,

he deceitfully says: “Your nature and faculties were also like this in past lives.” If he sees that the bodhisattva dwells in a secluded place, regularly goes for alms, accepts food only once, eats only one meal each day, eats only from one bowl, dwells in a charnel ground, dwells in the open air, lives beneath a tree, wears rag robes, keeps only the three robes, always sits and never lies down, uses old bedding, has few desires, knows contentment, delights in the practice of seclusion, possesses right mindfulness, delights in tranquil concentration, possesses subtle and wondrous wisdom, disdains material gain, cares little for praise, delights in frugality and does not anoint the feet with oil, sleeps little, is free from restlessness, delights in gentle speech,

or delights in speaking little—after observing these varied practices of the bodhisattva, that Mara deceitfully says: “In your past lives you also practiced in this way.

Why? Because the various virtues you have now accomplished are evident to the world. Certainly, in your former lives you also possessed these various virtues.

You should rejoice and not belittle yourself.”

Hearing the evil Mara speak of their virtues in past and future lives, recite the various names of themselves and their friends, and praise their excellent wholesome roots, those great bodhisattvas become exceedingly joyful and give rise to overweening pride; they domineer over, revile, despise, and disparage other bodhisattvas.

Knowing that they are dull and have developed overweening pride, domineering over and disparaging others, the evil Mara further tells them: “You will certainly accomplish excellent virtues. A Tathagata, the Arhat, the Perfectly Enlightened One of the past has bestowed a prediction upon you. You will assuredly attain unsurpassed, perfect enlightenment and never again regress, because such auspicious signs have now appeared.”

At that time, in order to disturb that person’s mind, the evil Mara conjures the guise of a bhiksu, or the guise of a layperson, or the guise of a parent or friend, or of a human or nonhuman being, and appears before that person, proclaiming in a loud voice:

Excellent! O Great Being! You have accomplished such merit, and the Buddhas of the past long ago bestowed upon you the prediction of great bodhi. You are no longer subject to retrogression from unsurpassed, complete, perfect enlightenment. Why? Because you fully possess the distinctive marks of the supreme merit of a non-retrogressing great bodhisattva. You should respect yourself and harbor no doubts.

Upon hearing these words, that bodhisattva’s overweening conceit grows even stronger.

Subhuti, as I have explained the successive characteristics actually attained by a non-retrogressing great bodhisattva, this great bodhisattva possesses none of them.

Subhuti, you should know that this great bodhisattva is controlled and disturbed by Mara and has no freedom. Why? Because that bodhisattva does not actually possess the conduct and characteristics of a non-retrogressing great bodhisattva. Merely upon hearing the evil Mara deceitfully speak of that bodhisattva’s virtues and name, that person immediately gives rise to overweening conceit, domineers over, disparages, and reviles other bodhisattvas.

Therefore, Subhuti, if great bodhisattvas wish to attain unsurpassed, complete, perfect enlightenment, they must clearly understand the works of the evil Mara and must not allow Mara to deceive them and cause arrogance to arise in their minds.

Furthermore, Subhuti, some great bodhisattvas are controlled and disturbed by Mara and become arrogant merely upon hearing an empty reputation. Why? Because previously those bodhisattvas did not train in the perfection of generosity through the perfection of prajna; did not abide in inner emptiness through the emptiness of the absence of intrinsic nature; did not abide in suchness through the inconceivable realm; did not abide in the noble truths of suffering, its origin, its cessation, and the path; did not train in the four establishments of mindfulness through the Noble Eightfold Path; did not train in the four dhyanas, the four immeasurables, and the four formless absorptions; did not train in the eight liberations through the ten totalities;

did not train in the gateways to liberation of emptiness, signlessness, and wishlessness; did not train in the Ground of Utmost Joy through the Dharma Cloud Ground; did not train in the dharani gateways and samadhi gateways; did not train in the five kinds of eyes and the six superknowledges; did not train in the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha; did not train in the quality of never losing mindfulness and the nature of constant equanimity; did not train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; did not train in all the practices of great bodhisattvas; and did not train in the unsurpassed, complete, perfect enlightenment of the Buddhas.

For this reason, they give Mara an opportunity.

These great bodhisattvas cannot clearly discern the modes of activity of the four Maras; for this reason, they give Mara an opportunity. These great bodhisattvas do not clearly understand form, feeling, perception, volitional formations, and consciousness; do not clearly understand the eye ayatana through the mind ayatana; do not clearly understand the form ayatana through the dharma ayatana; do not clearly understand the eye dhatu through the mind dhatu; do not clearly understand the form dhatu through the dharma dhatu; do not clearly understand the eye-consciousness dhatu through the mind-consciousness dhatu; do not clearly understand eye-contact through mind-contact;

do not clearly understand the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition; do not clearly understand the earth dhatu through the consciousness dhatu; do not clearly understand ignorance through aging and death; do not clearly understand the perfection of generosity through the perfection of prajna; do not clearly understand inner emptiness through the emptiness of the absence of intrinsic nature; do not clearly understand suchness through the inconceivable realm; do not clearly understand the noble truths of suffering, its origin, its cessation, and the path; do not clearly understand the four establishments of mindfulness through the Noble Eightfold Path;

do not clearly understand the four dhyanas, the four immeasurables, and the four formless absorptions; do not clearly understand the eight liberations through the ten totalities; do not clearly understand the gateways to liberation of emptiness, signlessness, and wishlessness; do not clearly understand the Ground of Utmost Joy through the Dharma Cloud Ground; do not clearly understand the dharani gateways and samadhi gateways; do not clearly understand the five kinds of eyes and the six superknowledges; do not clearly understand the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha; do not clearly understand the quality of never losing mindfulness and the nature of constant equanimity;

do not clearly understand the fruit of stream-entry through the enlightenment of a pratyekabuddha; do not clearly understand the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; and also do not clearly understand that the true characteristic of the names of all sentient beings and dharmas is signlessness.

For this reason, Mara gains an opportunity. Mara contrives to manifest all manner of forms and says to these great bodhisattvas:

Your vows and cultivation have been fulfilled. You will attain unsurpassed, complete, perfect enlightenment. When you become a Buddha, you will possess such supreme merit and such an honored name.

Because that evil Mara knows that this bodhisattva has long cherished the aspiration, “When I become a Buddha, I shall possess such merit and such a name,” Mara accords with that wish and bestows such a prediction.

At that time, because that bodhisattva is far removed from the perfection of prajna and lacks skillful means, upon hearing Mara’s prediction the bodhisattva thinks: How extraordinary! This person foretells that I shall become a Buddha with merit and a name corresponding to what I have long thought and wished for. From this I know that the Buddhas of the past have bestowed upon me the prediction of great bodhi, and that I shall certainly attain unsurpassed, complete, perfect enlightenment without ever again retrogressing.

When I become a Buddha, I shall certainly possess such an honored name and such merit. That bodhisattva is given a prediction by the evil Mara, by Mara’s retinue, or by a sramana or another person dispatched by Mara, who says, “In the future you will become a Buddha bearing such-and-such a name.” Consequently, that bodhisattva’s arrogance increases further, and the bodhisattva thinks: In the future I shall certainly become a Buddha and attain such merit and such a name.

None of the other bodhisattvas can equal me.

Subhuti, you should know that although I have explained the successive characteristics of a great bodhisattva who has attained non-retrogression, this great bodhisattva has not accomplished any of them. Merely upon hearing Mara deceitfully say that the bodhisattva will become a Buddha, that bodhisattva immediately becomes arrogant and disparages and maligns other bodhisattvas. Subhuti, you should know that because arrogance arises and the bodhisattva disparages and maligns other bodhisattvas, that great bodhisattva becomes far removed from unsurpassed, complete, perfect enlightenment.

Subhuti, you should know that because that great bodhisattva is far removed from the perfection of prajna, lacks skillful means, abandons spiritual friends, and remains continually dependent upon bad companions, that bodhisattva will fall to the stage of a sravaka or a pratyekabuddha.

Subhuti, you should know that if, in this very life, that great bodhisattva regains right mindfulness, sincerely repents and reforms, relinquishes arrogance, and constantly draws near to spiritual friends, then although that bodhisattva must wander through birth and death for a long period, afterward, relying upon the skillful means of the profound perfection of prajna, that bodhisattva will gradually train and eventually attain unsurpassed, complete, perfect enlightenment.

Subhuti, you should know that if, in this very life, that great bodhisattva lacks right mindfulness, is unable to repent and reform, does not relinquish arrogance, and does not delight in drawing near to spiritual friends, then certainly, after wandering through birth and death for a long period, even though diligently cultivating wholesome karma, that bodhisattva will still fall to the stage of a sravaka or a pratyekabuddha.

Just as a bhiksu who seeks the fruition of a shravaka, if he commits any one of the four grave offenses, is immediately no longer a shramana and no longer a son of the Shakya, and in his present life will certainly be unable to attain the four fruits of the shramana, so too is a bodhisattva who falsely clings to an empty reputation. Merely upon hearing Mara falsely declare that they will become a Buddha, they give rise to arrogance and disparage and slander other great bodhisattvas.

You should know that this offense is immeasurably many times greater than the four grave offenses committed by a bhiksu. Setting aside the four grave offenses committed by a bhiksu, this bodhisattva’s offense is also countless times greater than the five heinous offenses. Why?

Because this great bodhisattva has not truly accomplished distinguished qualities, but merely upon hearing the evil Mara falsely predict their attainment of Buddhahood, they become arrogant and disparage other bodhisattvas. Therefore, this offense surpasses the five heinous offenses. Thus, you should know that if this great bodhisattva wishes to realize unsurpassed, complete, perfect enlightenment, they must clearly understand Mara’s subtle activities, such as falsely announcing their future name, and must diligently seek unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti, there is a great bodhisattva who cultivates the practice of seclusion, dwelling in concealment in mountain forests, desolate marshlands, open wildernesses, or other remote and tranquil places, where they sit silently and contemplate. At that time, the evil Mara comes to that person and respectfully praises them, saying:

“Excellent! Great Being, you are able to cultivate such a genuine practice of seclusion. This practice of seclusion is praised by all Tathagatas, Arhats, and Perfectly Enlightened Ones. Shakra, the gods, and the divine seers all protect, make offerings to, and honor one who practices in this way. You should always remain here and not go elsewhere.”

Subhuti, you should know that I do not praise bodhisattvas merely for dwelling in remote and tranquil places such as open wildernesses and mountain forests, sitting silently in contemplation and cultivating the practice of seclusion.

The Venerable Subhuti said:

“Blessed One, what other practices of seclusion should great bodhisattvas cultivate, such that the Buddha does not praise the merit of seclusion practiced by dwelling in remote places such as mountain forests and open wildernesses, refraining from using fine bedding, and sitting silently in contemplation?”

The Buddha said:

“Subhuti, whether great bodhisattvas dwell in mountain forests, desolate marshlands, open wildernesses, and other remote places, or in towns, villages, capitals, and other noisy and crowded places, only those who are able to remain far removed from evil karma and afflictions, as well as from aspirations for the fruits of shravakas and pratyekabuddhas, and who diligently cultivate prajnaparamita and other distinguished qualities, are called bodhisattvas who practice genuine seclusion.

This practice of seclusion is praised by all Tathagatas, Arhats, and Perfectly Enlightened Ones, and is acknowledged and approved by all Buddhas, the Blessed Ones, for bodhisattvas to cultivate continually. Whether by day or by night, they should contemplate correctly and diligently cultivate this Dharma of seclusion. This is the bodhisattva’s practice of seclusion.

This practice of seclusion should not be intermixed with aspirations for the fruits of shravakas or pratyekabuddhas, or with any evil karma or affliction. It is free from all noise and confusion and is utterly pure, enabling bodhisattvas swiftly to realize unsurpassed, complete, perfect enlightenment and continually, without interruption, to benefit sentient beings. What the evil Mara praises—dwelling in mountain forests, desolate marshlands, and open wildernesses, not using new bedding, and sitting in contemplation in remote places—is not the genuine practice of seclusion of a bodhisattva.

Why? Because such a practice of seclusion still contains noise and confusion; that is, it is still intermixed with evil karma and afflictions or with mental orientation toward the fruits of shravakas and pratyekabuddhas. Such a person cannot diligently and faithfully cultivate prajnaparamita and cannot perfect the knowledge of all modes.

“Subhuti, you should know that there is a great bodhisattva who cultivates the practice of seclusion praised by Mara, yet gives rise to impure arrogance and disparages and reviles other great bodhisattvas. There are great bodhisattvas who, although they live in towns, villages, and capitals, have pure minds unmixed with any kind of evil karma or affliction, or with mental orientation toward the fruits of shravakas and pratyekabuddhas.

They diligently cultivate the paramita of generosity through prajnaparamita; diligently abide in internal emptiness through the emptiness of the absence of self-nature; diligently abide in suchness through the inconceivable realm; diligently abide in the noble truths of suffering, its origin, its cessation, and the path; diligently cultivate the four establishments of mindfulness through the Noble Eightfold Path; diligently cultivate the four dhyanas, the four immeasurables, the four formless concentrations, the five superknowledges, and other worldly distinguished qualities; diligently cultivate the Dharma gateways of liberation—emptiness, signlessness, and wishlessness; diligently cultivate the ten bodhisattva grounds; diligently cultivate the dharani gateways and the samadhi gateways;

diligently cultivate the five kinds of eyes and the six superknowledges; diligently cultivate the eight liberations through the ten totalities; diligently cultivate the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha; diligently cultivate the Dharma of never forgetting and the nature of constant equanimity; diligently cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all modes; adorn Buddha-fields; and teach and transform sentient beings.

Although dwelling amid noise and commotion, their minds remain constantly tranquil, and they continually cultivate the genuine practice of seclusion. Yet toward such truly pure great bodhisattvas, that person continually gives rise to arrogance, disparages, reviles, slanders, and oppresses them.

“Subhuti, you should know that because this great bodhisattva is far removed from prajnaparamita and lacks skillful means, even if they dwell in a vast wilderness extending for a hundred yojanas, utterly devoid of wild beasts, snakes, bandits, and robbers, and inhabited only by ghosts, spirits, and rakshasas, and even if they remain in such a remote place for one year, five years, ten years, a hundred thousand kotis of years, or even longer, cultivating the practice of seclusion, they still do not clearly understand genuine seclusion.

Genuine seclusion is exemplified by assemblies of great bodhisattvas who, although dwelling amid noise and commotion, possess tranquil minds, remain far removed from all kinds of evil karma and afflictions and from mental orientation toward shravakas and pratyekabuddhas, and proceed toward unsurpassed, complete, perfect enlightenment.

“Subhuti, you should know that although this great bodhisattva dwells in a remote place for a long time, their mind remains intermixed with thoughts of the fruits of shravakas and pratyekabuddhas, and they delight in those two vehicles. They cultivate the practice of seclusion according to the teachings belonging to those two vehicles and become deeply attached to that practice. Subhuti, you should know that although such a person cultivates the practice of seclusion in this way, they cannot be said to accord properly with the minds of the Tathagatas.

“Subhuti, you should know that this great bodhisattva has not accomplished any of the genuine practices of seclusion that I praise. Nor does that person display even an appearance resembling the genuine and distinguished practice of seclusion. Why? Because they do not delight in the bodhisattva’s genuine practice of seclusion and delight only in diligently cultivating the hollow practice of seclusion of shravakas and pratyekabuddhas.

“Subhuti, you should know that when this great bodhisattva cultivates a practice of seclusion that is not genuinely distinguished, Mara comes and remains in the sky, joyfully praising them:

“‘Excellent! Excellent, Great Being! You are able diligently to cultivate the genuine practice of seclusion. This practice of seclusion is praised by all Tathagatas, Arhats, and Perfectly Enlightened Ones. You should diligently cultivate this practice so that you may swiftly realize the knowledge of all modes.’”

Subhuti, you should know that these bodhisattvas delight in and cling to the practice of seclusion cultivated by the practitioners of the Two Vehicles. They disparage and revile those bhiksus who practice according to the Bodhisattva Vehicle, though those bhiksus dwell amid commotion while their minds remain ever tranquil. They say, “Those bhiksus cannot cultivate the practice of seclusion, because their bodies dwell amid commotion, their minds are not tranquil, and they utterly lack the Dharma of self-discipline.”

Subhuti, you should know that these bodhisattvas disparage and revile the bodhisattvas who cultivate the true practice of seclusion praised by the Buddha. They claim that because those bodhisattvas dwell amid commotion, their minds are not tranquil and they cannot diligently cultivate the true practice of seclusion. They claim that the Tathagatas, Arhats, Perfectly Enlightened Ones do not praise great bodhisattvas who dwell amid noise and complexity, but honor and praise only those bodhisattvas who dwell apart from noise and complexity and keep their minds tranquil, for only they can rightly cultivate the true practice of seclusion.

Subhuti, you should know that those whom this bodhisattva ought to approach, revere, and make offerings to as though they were Buddhas, he neither approaches, reveres, nor makes offerings to, but instead disparages and reviles them. Those whom he ought not to approach, revere, or make offerings to, such as harmful companions, he instead approaches, reveres, and makes offerings to as though serving the Buddha.

Subhuti, you should know that because this great bodhisattva has strayed far from prajnaparamita and lacks skillful means, he falsely gives rise to all kinds of discrimination, attachment, and clinging. Why is this? He thinks, “The Dharma that I am cultivating and studying is the true practice of seclusion; therefore, nonhuman beings praise and protect me. Those who dwell in cities and towns have bodies and minds in turmoil, so how could anyone assist, revere, or praise them?”

For this reason, this bodhisattva becomes exceedingly arrogant, disparages and reviles other great bodhisattvas, commits evil karma, and causes his afflictions to increase day by day.

Subhuti, you should know that, in relation to other bodhisattvas, this bodhisattva is a candala, a wicked person who defiles other great bodhisattvas. Although his outward appearance resembles that of other great bodhisattvas, in truth he is a great robber among devas and humans, deceiving devas, humans, asuras, and others. Although his body is clothed in the Dharma robe of a sramana, his mind constantly harbors the cravings of a bandit. Those who aspire to the Bodhisattva Vehicle should not approach, revere, make offerings to, honor, or praise such a wicked person. Why is this? You should know that this person harbors overweening pride: outwardly he resembles a bodhisattva, but inwardly he is filled with many afflictions.

Therefore, Subhuti, any great bodhisattva who truly does not relinquish the knowledge of all-knowing wisdom, who does not relinquish unsurpassed, perfect enlightenment, who aspires with body and mind to the knowledge of all-knowing wisdom, and who wishes to attain unsurpassed, perfect enlightenment for the welfare and benefit of all sentient beings, should not approach, revere, make offerings to, honor, or praise such a wicked person.

Subhuti, you should know that great bodhisattvas must always diligently cultivate their own undertaking, leave birth and death far behind, and remain unattached to the three realms. Toward that vile candala, a great bodhisattva should continually give rise to loving-kindness, compassion, sympathetic joy, and equanimity, and reflect thus: “I must not give rise to faults such as those committed by that wicked person. If, through a lapse of mindfulness, I should suddenly give rise to a fault like his, I must immediately become alert and swiftly eliminate that fault.”

Therefore, any great bodhisattva who wishes to attain unsurpassed, perfect enlightenment must clearly understand the deeds of Mara, diligently strive to eliminate them, keep far away from the faults committed by that bodhisattva, and diligently seek unsurpassed, perfect enlightenment.

Furthermore, Subhuti, any great bodhisattva who has the supreme aspiration to attain unsurpassed, perfect enlightenment should always approach, revere, make offerings to, honor, and praise true spiritual friends.

At that time, Subhuti addressed the Buddha:

“Who are the true spiritual friends of a great bodhisattva?”

The Buddha said:

“Subhuti, all Tathagatas, Arhats, Perfectly Enlightened Ones are true spiritual friends of bodhisattvas. All great bodhisattvas are also true spiritual friends of bodhisattvas. Sravakas and noble persons who can expound, reveal, and clearly distinguish for great bodhisattvas the Dharma of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita in accordance with its meaning, and make it readily comprehensible, are also true spiritual friends of bodhisattvas.

“Furthermore, Subhuti, the paramita of generosity through the paramita of prajna are true spiritual friends of bodhisattvas. The four foundations of mindfulness through the Noble Eightfold Path are true spiritual friends of bodhisattvas. The four meditative absorptions, the four immeasurables, and the four formless concentrations are also true spiritual friends of bodhisattvas.

The eight liberations through the ten totalities are also true spiritual friends of bodhisattvas. The liberation gateways of emptiness, signlessness, and wishlessness are also true spiritual friends of bodhisattvas. The Ground of Utmost Joy through the Ground of the Dharma Cloud are also true spiritual friends of bodhisattvas.

The Dharma gateways of dharani and samadhi are also true spiritual friends of bodhisattvas. The five kinds of eyes and the six superknowledges are also true spiritual friends of bodhisattvas. The ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are also true spiritual friends of bodhisattvas.

The Dharma of never losing mindfulness and the nature of constant equanimity are also true spiritual friends of bodhisattvas. Knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are also true spiritual friends of bodhisattvas. All the practices of great bodhisattvas are also true spiritual friends of bodhisattvas.

The unsurpassed, perfect enlightenment of the Buddhas is also a true spiritual friend of bodhisattvas. The permanent severance of the entire continuum of habitual tendencies associated with the afflictions is also a true spiritual friend of bodhisattvas.

“Furthermore, Subhuti, the noble truths of suffering, its origin, its cessation, and the path are true spiritual friends of bodhisattvas. The conditionality of phenomena is also a true spiritual friend of bodhisattvas. The factors of dependent origination are also true spiritual friends of bodhisattvas. The teaching of inner emptiness through the emptiness of the nonexistence of intrinsic nature is also a true spiritual friend of bodhisattvas. Suchness through the inconceivable realm are also true spiritual friends of bodhisattvas.”

Furthermore, Subhuti! For great bodhisattvas, the perfection of generosity through the perfection of wisdom are their teachers, guides, light, torches, illuminating lamps, understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents. The four establishments of mindfulness through the Noble Eightfold Path are likewise the teachers, guides, light, torches, illuminating lamps, understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas.

The four dhyanas, the four immeasurables, and the four formless concentrations are likewise the teachers, guides, light, torches, illuminating lamps, awakened understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas. The eight liberations through the ten totalities are likewise the teachers, guides, light, torches, illuminating lamps, awakened understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas.

The gateways to liberation of emptiness, signlessness, and wishlessness are likewise the teachers, guides, light, torches, illuminating lamps, awakened understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas. The Ground of Great Joy through the Ground of the Dharma Cloud are likewise the teachers, guides, light, torches, illuminating lamps, understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas.

The Dharma gateways of dharani and samadhi are likewise the teachers, guides, light, torches, illuminating lamps, awakened understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas. The five kinds of eyes and the six superknowledges are likewise the teachers, guides, light, torches, illuminating lamps, awakened understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas.

The ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are likewise the teachers, guides, light, torches, illuminating lamps, awakening and liberation, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas. The Dharma of non-forgetfulness and the nature of constant equanimity are likewise the teachers, guides, light, torches, illuminating lamps, awakened understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas.

The knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects are likewise the teachers, guides, light, torches, illuminating lamps, awakened understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas. All the practices of great bodhisattvas are likewise the teachers, guides, light, torches, illuminating lamps, awakened understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas.

The unsurpassed, complete, perfect enlightenment of the Buddhas is likewise the teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parent of great bodhisattvas. The permanent elimination of all continuing habitual tendencies is likewise the teacher, guide, light, torch, illuminating lamp, awakened understanding, wisdom, aid and protection, dwelling, island, sandbank, refuge, and parent of great bodhisattvas.

Furthermore, Subhuti! The Noble Truths of suffering, its origin, its cessation, and the path are likewise the teachers, guides, light, torches, illuminating lamps, awakened understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas. The nature of conditions and the factors of dependent origination are likewise the teachers, guides, light, torches, illuminating lamps, awakened understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas.

Internal emptiness through the emptiness of the absence of self-nature are likewise the teachers, guides, light, torches, illuminating lamps, awakened understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas. Suchness through the inconceivable realm are likewise the teachers, guides, light, torches, illuminating lamps, awakened understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents of great bodhisattvas.

Why is this so? Because all Buddhas of the past, present, and future take the perfection of generosity through the inconceivable realm as their teachers, guides, light, torches, illuminating lamps, awakened understanding, wisdom, aid and protection, dwellings, islands, sandbanks, refuges, and parents. Why is this so?

Subhuti! All Buddhas of the past, present, and future arise from the perfection of generosity, and so forth in full, through the inconceivable realm.

Therefore, Subhuti! Any great bodhisattva who possesses the supreme aspiration to attain unsurpassed, complete, perfect enlightenment, teach and transform sentient beings, and adorn a Buddha-land should train in the perfection of generosity through the perfection of wisdom; should train in the four establishments of mindfulness through the Noble Eightfold Path; should train in the four dhyanas, the four immeasurables, and the four formless concentrations; should train in the eight liberations through the ten totalities; should train in the gateways to liberation of emptiness, signlessness, and wishlessness; should train in the Ground of Great Joy through the Ground of the Dharma Cloud; should train in the Dharma gateways of dharani and samadhi;

should train in the five kinds of eyes and the six superknowledges; should train in the ten powers of the Tathagata, the four fearlessnesses, through the eighteen distinctive qualities of a Buddha; should train in the Dharma of non-forgetfulness and the nature of constant equanimity; should train in the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; should train in all the practices of great bodhisattvas; should train in the unsurpassed, complete, perfect enlightenment of the Buddhas; should train in the permanent elimination of all continuing habitual tendencies; should train in the Noble Truths of suffering, its origin, its cessation, and the path; should train in the nature of conditions and the factors of dependent origination;

should train in internal emptiness through the emptiness of the absence of self-nature; and should train in suchness through the inconceivable realm.

Subhuti! Having trained in the perfection of generosity, and so forth in full, through the inconceivable realm, this great bodhisattva should further gather sentient beings by means of the four means of gathering. These four are: first, generosity; second, loving speech; third, beneficial conduct; and fourth, cooperation.

Subhuti! It is through contemplating this meaning that I say: generosity-paramita, and so forth up to the inconceivable realm, is the teacher, the guide, and so forth up to the father and mother of great bodhisattvas. Therefore, Subhuti, any great bodhisattva who wishes not to follow the words of others, not to live in dependence upon the words of others, who wishes to dispel the doubts of all sentient beings, fulfill the wishes of all sentient beings, adorn Buddha-lands, and teach and transform sentient beings should study prajnaparamita. Why? Subhuti! Because in the profound Prajnaparamita Sutras, all the dharmas that great bodhisattvas should study are extensively taught. All great bodhisattvas must diligently cultivate and study the dharmas contained therein.

At that time, Subhuti said:

– Blessed One! What is the characteristic of profound prajnaparamita?

The Buddha said:

– Subhuti! Profound prajnaparamita has space, nonattachment, and signlessness as its characteristics. Why? Subhuti! Because within the characteristics of this profound prajnaparamita, all dharmas and all characteristics are nonexistent and cannot be apprehended.

The Venerable Subhuti again said to the Buddha:

– Surely there is a reason for speaking of the wondrous characteristic of prajnaparamita; do all dharmas likewise possess such a characteristic?

The Buddha said:

– Subhuti! So it is! So it is! It is just as you have said. Because there is a reason, one may speak of the wondrous characteristic of prajnaparamita, and all dharmas likewise possess such a wondrous characteristic. Why?

Subhuti! Profound prajnaparamita has freedom from all things as its characteristic. All dharmas likewise have freedom from all things as their characteristic. Profound prajnaparamita has emptiness as its characteristic, and all dharmas likewise have emptiness as their characteristic. Therefore, it may be said that all dharmas possess a wondrous characteristic like that of prajnaparamita, because the intrinsic nature of all dharmas is empty and free from all characteristics.

The Venerable Subhuti again said:

– Blessed One! If the intrinsic nature of all dharmas is empty and free from all characteristics, then, with respect to all dharmas, all dharmas are empty of all dharmas and all dharmas are free from all dharmas. How, then, do sentient beings give rise to defilement and purification? For the nature of dharmas is neither defiled nor purified, and dharmas that are free from all things are likewise neither defiled nor purified. It is not the nature of dharmas that can realize unsurpassed, complete enlightenment, nor can dharmas that are free from all things realize unsurpassed, complete enlightenment. Within emptiness, no dharma can be apprehended, and within freedom from all things, no dharma can be apprehended. Within emptiness, there is no great bodhisattva who realizes unsurpassed, complete enlightenment, and within freedom from all things, there is likewise no great bodhisattva who realizes unsurpassed, complete enlightenment. Blessed One! How am I to understand the profound meaning taught by the Buddha?

The Buddha said to Subhuti:

– What do you think? Have sentient beings, for a long time, conceived of a self and what belongs to a self, and possessed minds that cling to a self and what belongs to a self?

Subhuti replied:

– So it is, Blessed One! For a long time, sentient beings have conceived of a self and what belongs to a self, and their minds have clung firmly to a self and what belongs to a self.

The Buddha said:

– Subhuti! What do you think? Are the self and what belongs to a self, to which sentient beings cling, empty and free from all things?

Subhuti replied:

– So it is, Blessed One! The self and what belongs to a self, to which sentient beings cling, are all empty and free from all things.

The Buddha said:

– Subhuti! What do you think? Is it not precisely because of their clinging to a self and what belongs to a self that sentient beings revolve in birth and death?

The Buddha said:

– Subhuti! These sentient beings revolve in birth and death because they possess defilements. Therefore, the actions of sentient beings are defiled. If sentient beings had no minds that cling to a self and what belongs to a self, there would be no defilements. If there were no defilements, there would be no revolving in birth and death. Since revolving in birth and death could not be apprehended, you should understand that sentient beings are free from defilements, because no defilement is intermixed with sentient beings. Therefore, Subhuti, you should understand that although the intrinsic nature of sentient beings is empty and free from all characteristics, defilement and purification can nevertheless be established.

At that time, the Venerable Subhuti again said:

“Blessed One! If a great bodhisattva is able to practice the profound prajnaparamita and the emptiness of all dharmas, free from all marks, in this way, that great bodhisattva does not practice form, nor does the bodhisattva practice feeling, perception, formations, or consciousness; does not practice the eye ayatana, nor the ear, nose, tongue, body, or mind ayatana; does not practice the form ayatana, nor the sound, odor, taste, tangible object, or dharma ayatana; does not practice the eye dhatu, nor the ear, nose, tongue, body, or mind dhatu; does not practice the form dhatu, nor the sound, odor, taste, tangible object, or dharma dhatu; does not practice the eye-consciousness dhatu, nor the ear-, nose-, tongue-, body-, or mind-consciousness dhatu;

does not practice eye-contact, nor ear-, nose-, tongue-, body-, or mind-contact; does not practice the feelings arising with eye-contact as condition, nor the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition; does not practice the earth dhatu, nor the water, fire, wind, space, or consciousness dhatu; does not practice the causal condition, nor the immediately antecedent condition, the objective condition, or the dominant condition; does not practice ignorance, nor formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, or aging-and-death; does not practice the paramita of giving, nor the paramitas of pure morality, patient acceptance, vigor, meditative concentration, or prajnaparamita;

does not practice internal emptiness, nor external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, emptiness of dispersion and non-dispersion, emptiness of original nature, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of intrinsic nature, or emptiness of the intrinsic nature of nonexistence;

does not practice suchness, nor the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm; does not practice the Noble Truth of suffering, nor the Noble Truths of the origin, cessation, or path; does not practice the four establishments of mindfulness, nor the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path; does not practice the four meditative absorptions, nor the four immeasurables or the four formless concentrations;

does not practice the eight liberations, nor the eight spheres of mastery, the nine successive concentrations, or the ten totalities; does not practice the liberation gateway of emptiness, nor the liberation gateways of signlessness or wishlessness; does not practice the Ground of Pure Contemplation, nor the Ground of Lineage, the Eighth Ground, the Ground of Complete Vision, the Ground of Attenuation, the Ground Free from Desire, the Ground of Accomplishment, the Ground of the Pratyekabuddha, the Ground of the Bodhisattva, or the Ground of the Tathagata;

does not practice the Ground of Utmost Joy, nor the Ground Free from Defilement, the Luminous Ground, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground; does not practice any dharani gateway, nor any samadhi gateway; does not practice the five kinds of eyes, nor the six superknowledges; does not practice the ten powers of the Tathagata, nor the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha; does not practice the quality of never losing mindfulness or the nature of constant equanimity;

does not practice the fruit of stream-entry, nor the fruit of once-returning, non-returning, arhatship, or pratyekabuddha awakening; does not practice the knowledge of all things, nor the knowledge of the aspects of the path or the knowledge of all aspects.

Why? Because, with regard to these dharmas, the practitioner, that which is practiced, the reason for practicing, the time of practice, and the place of practice are all unobtainable.

“Blessed One! A great bodhisattva who is able to practice in this way cannot be subdued by anyone in any world—by gods, humans, asuras, and so forth—but is able to subdue them. Blessed One! A great bodhisattva who is able to practice in this way cannot be subdued by any shravaka or pratyekabuddha, but is able to subdue them.

“Why? Because this bodhisattva has become established in a stage at which nothing can cause the bodhisattva to be subdued, namely, the bodhisattva’s stage of freedom from arising.

“Blessed One! This great bodhisattva constantly abides in the thought of the knowledge of all-knowing wisdom and therefore cannot be overcome.

“Blessed One! When this great bodhisattva practices in this way, the bodhisattva draws near to the knowledge of all-knowing wisdom and swiftly realizes unsurpassed, complete, perfect awakening.”

The Buddha said:

“Subhuti! So it is! So it is!

It is just as you have said. If a great bodhisattva is able to practice the profound prajnaparamita and the emptiness of all dharmas, free from all marks, that great bodhisattva does not practice form, nor feeling, perception, formations, or consciousness, and so forth, up to not practicing the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects. With regard to these dharmas, the practitioner, that which is practiced, the reason for practicing, the time of practice, and the place of practice are all unobtainable.

A great bodhisattva who is able to practice in this way cannot be subdued by anyone in any world—by gods, humans, asuras, and so forth—and likewise cannot be subdued by shravakas or pratyekabuddhas; instead, that bodhisattva is able to cause those beings to submit. This great bodhisattva has become established in a stage at which no one can cause the bodhisattva to be subdued, namely, the bodhisattva’s stage of freedom from arising.

That bodhisattva constantly abides in all-knowing wisdom and in a thought that cannot be overcome. Thus, the bodhisattva draws near to the knowledge of all-knowing wisdom and swiftly realizes unsurpassed, complete, perfect awakening.

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