佛說佛母出生三法藏般若波羅蜜多經

Chapter 17: The Marks of the Irreversible Bodhisattva

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, what marks will the irreversible Bodhisattva-Mahāsattva possess? How can we know that one is irreversible?

The Buddha instructed Subhūti: You should now know that the irreversible Bodhisattva-Mahāsattva possesses all manner of marks. Subhūti, there are the ranks of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas; ranks such as these, within Suchness, are not two, not different, not doubtful, not subject to destruction. From this Suchness the Bodhisattva enters the nature of all dharmas, and although entering these dharmas, within this he likewise does not give rise to the discrimination that "this is Suchness, this is the mark of Suchness." When he has come forth from this, if he hears other dharmas, in those too he is without doubt, without question, without regret, without sinking, neither dharma nor non-dharma.

The Bodhisattva, following the marks of dharmas, enters the nature of dharmas. Subhūti, you should know that the irreversible Bodhisattva-Mahāsattva, at all times, in whatever he says, speaks what has meaning and what has benefit, and to the end of his life he speaks no useless words; nor does he see others as beautiful or ugly, high or low. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. You should know that the irreversible Bodhisattva-Mahāsattva, though he hears the words spoken by various assemblies of śramaṇas, brāhmaṇas, and other heterodox teachers, does not take them as right knowledge or right view. This Bodhisattva also does not bow down to or serve other devas; he does not take incense, flowers, lamps, perfumed substances, food and drink, garments, or all manner of offerings to make offerings to them; nor does he give rise to faith in or reverence toward them. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. That irreversible Bodhisattva-Mahāsattva, in the final analysis, does not fall into the evil destinies and does not take on the body of a woman. Furthermore, Subhūti.

This Bodhisattva, at all times, constantly practices the ten Wholesome Paths. That is: he himself does not kill, and he also teaches others to keep from killing; he himself does not steal, and he also teaches others to keep from stealing; he himself does not commit sexual misconduct, and he also teaches others to keep from sexual misconduct; he himself does not lie, and he also teaches others to keep from lying; he himself does not speak with a double tongue, and he also teaches others to keep from speaking with a double tongue; he himself does not speak harsh words, and he also teaches others to keep from speaking harsh words; he himself does not speak meaningless words, and he also teaches others to keep from speaking meaningless words;

he himself is without covetous craving, and he also teaches others to keep from covetous craving; he himself is without anger, and he also teaches others to keep from anger; he himself holds no wrong views, and he also teaches others not to give rise to wrong views.

In this way, the irreversible Bodhisattva-Mahāsattva himself practices the ten Wholesome Paths, and moreover, using this Dharma, he extensively reveals it to others in accordance with principle, transmitting and teaching it as it truly is, granting such benefit and bringing joy in accordance with principle.

That Bodhisattva, with regard to the ten Wholesome Dharmas, practices firmly without backsliding or losing them; with regard to all practices, all kinds, all times, and all places, he gives rise to no thought of anger, and even in dreams he practices the ten Wholesome ones without ever again giving rise to any of the ten Unwholesome practices. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. That irreversible Bodhisattva-Mahāsattva, in accordance with all the Dharma-gates he has heard and attained, expounds them as it truly is for the sake of all sentient beings, causing all sentient beings to gain great benefit. The Bodhisattva, by this gift of Dharma, in accordance with the inclinations dear to sentient beings, causes all sentient beings to fulfill their wishes. The Dharma the Bodhisattva himself has attained he shares in common with all sentient beings. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. That irreversible Bodhisattva-Mahāsattva, hearing the profound Dharma, is without doubt, without regret, and in his mind there arises faith and understanding. That Bodhisattva, at all times, speaks gently and harmoniously, skillfully and agreeably; he is rarely afflicted by torpor or drowsiness; he fully possesses the deportments of walking, standing, lying, and sitting; his faculties are harmonious and free from all agitation and disorder; he does not walk hurriedly; the soles of his feet press evenly upon the ground; his steps are calm and composed; he gazes upon the ground as he walks; and wherever he goes he is free from fault.

Furthermore, Subhūti. As for that irreversible Bodhisattva-Mahāsattva, the garments that cover his body and his bedding are all pure, fragrant, and clean, without defilement; his body is at ease and free from the suffering of illness. Moreover, within the human body there are large and small worms at eighty-thousand gates, but within the body of the Bodhisattva there are none of these worms. Why is this? The Bodhisattva's wholesome roots transcend the world and grow vast. As those wholesome roots grow, the Bodhisattva thereupon attains a pure body; and the body being pure, the mind too is pure.

Subhūti addressed the Buddha: World-Honored One, what is meant by the pure mind of the Bodhisattva?

The Buddha told Subhūti: As that Bodhisattva's wholesome roots have grown, all unwholesome dharmas, flattery, and deceit naturally perish of themselves. Because they perish, he attains a pure mind; because the mind is pure, he is able to surpass the ranks of the Śrāvakas and Pratyekabuddhas. This is what is called the pure mind of the Bodhisattva. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. That irreversible Bodhisattva-Mahāsattva keeps far away from covetous craving; his mind is without stinginess or jealousy; he does not seek worldly fame or gain; he does not delight in hoarding food and drink, garments, bedding, medicines, or other such things, but delights only in the profound True Dharma. With regard to the profound Dharma-gates he is able to listen single-mindedly, giving rise to no alarm or fear; his wisdom is firm; he trusts and accepts with certainty; and in accordance with the Dharma he has heard, all is consonant with the Prajñāpāramitā.

Because the Bodhisattva relies on the Prajñāpāramitā, even with regard to all worldly affairs, he sees nothing that is not consonant with the Prajñāpāramitā, and in all things he abides in the True Mark of dharmas. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. There are evil Māras who come to the place of the Bodhisattva and conjure up eight great hells. In each and every hell there are hundreds of thousands of myriads of irreversible Bodhisattvas.

Māra speaks thus: "You should now know that all these Bodhisattvas abide at the irreversible stage. The Tathāgata has already given the prediction to them all, yet now they have been reborn in these great hells. You too are like this: abiding at the irreversible stage, predicted by the Tathāgata, you too shall be born into these great hells.

If you can now repent and change this mind of yours, you will not fall into hell, but will instead be born up in the heavens." Subhūti, if the Bodhisattva, hearing such words, has a mind that does not stir or turn, and thinks thus: "If an irreversible Bodhisattva-Mahāsattva could still fall into hell, there is no such thing. I now know clearly that this is the work of Māra." Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. There are evil Māras who conjure up the form of a śramaṇa and come to the place of the Bodhisattva, saying thus: "That which you have heard, which you have been able to read and recite before, is all untrue, not spoken by the Buddha. You should turn away and abandon it; do not uphold it.

If you can now abandon what you have heard before, I will constantly come to your place, bringing what I have heard so that together we may study and recite it. What I have heard is indeed spoken by the Buddha." If the Bodhisattva, hearing such words, has a mind that stirs and turns, you should know that this Bodhisattva has not yet received the prediction of Unsurpassed Perfect Complete Enlightenment from the Buddhas, and cannot yet abide securely at the irreversible stage.

If there is a Bodhisattva who, hearing such words, has a mind that does not stir or turn, who abides in the True Mark of dharmas — unborn, unceasing, unarising, unmade — whose mind is firm and does not follow the words of others. Just as an Arhat who has exhausted all the defilements presently realizes the True Mark of dharmas — unborn, unceasing, unarising, unmade — and does not follow the words of others, nor is made to stir or turn by evil Māra; the Bodhisattva is likewise.

Having abided securely at the irreversible stage, he is not made to stir or turn by the Dharma-gates of the Śrāvakas and Pratyekabuddhas; to the end of his life he does not grasp the realization of the fruit of the Śrāvakas or Pratyekabuddhas, but resolutely seeks and turns toward Unsurpassed Perfect Complete Enlightenment, accomplishing the All-Knowledge and abiding securely at the irreversible stage. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. There are evil Māras who come to the place of the Bodhisattva, saying thus: "What you cultivate is precisely the practice of saṃsāra, not the practice of a Bodhisattva. You should now, within this very life, bring the limit of suffering to a complete end, grasp the realization of Nirvāṇa, and no longer endure the afflictions of suffering within this Dharma of birth and death.

If you do not now, in this life, bring suffering completely to an end and grasp the bliss of Nirvāṇa, will you not then have to take on a body in a future life?" Subhūti, if the Bodhisattva, hearing such words, clearly knows the work of Māra, and his mind does not stir or turn, then that Māra at once speaks thus: "Do you not see that those Bodhisattva-Mahāsattvas, over kalpas as numerous as the sands of the Ganges, all drew near to the Buddhas, presented their own food and drink, garments, bedding, and medicines as offerings to Buddhas, World-Honored Ones, as numerous as the sands of the Ganges, cultivated and upheld the pure conduct in the presence of those Buddhas, reverently served the Buddhas, and listened to and received the True Dharma;

that, for the sake of Bodhi, in the presence of the Buddhas they inquired about the Dharma-practice and path-practice of the Bodhisattva — how to abide, how to practice, how to study?

In accordance with their conditions, the Buddhas said: 'A Bodhisattva should abide thus, practice thus, study thus.' These Bodhisattvas, following the teaching of the Buddhas, cultivated in accordance with principle, seeking the All-Knowledge. Yet practicing diligently in this way, even they could not attain it — how much less can you now attain Unsurpassed Perfect Complete Enlightenment?"

Subhūti, if the Bodhisattva, hearing such words, clearly knows the work of Māra and his mind does not stir or turn, that Māra then at once conjures up those assemblies of bhikṣus, and before the Bodhisattva, Māra speaks thus: "These bhikṣus are all Arhats who have completely exhausted the defilements. Before, they had aroused the resolve for the path, all of them seeking Unsurpassed Perfect Complete Enlightenment, yet they could not attain it;

now they have come back and grasped the realization of the fruit of Arhatship as you see — how much less can you now attain Unsurpassed Perfect Complete Enlightenment?" Subhūti, this Bodhisattva, hearing such words, is not made to stir or turn, gives rise to no other notion, and is able to clearly know that this is the work of Māra, and at once speaks thus: "If a Bodhisattva-Mahāsattva, following the teaching of the Buddhas, studies and cultivates in accordance with principle, abides securely as it truly is, and all that he does accords with the Pāramitās, not departing from this path, not departing from this mindfulness — if he were not to attain the All-Knowledge, there would be no such thing." The Bodhisattva, having reflected thus, is resolved in his mind, firm once again,

and the evil Māras gain no opportunity.

This Bodhisattva, having clearly known such works of Māra, does not lose what he has heard. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. That irreversible Bodhisattva-Mahāsattva, within all dharmas, does not give rise to the notion of form, does not produce the notion of form, does not give rise to the notion of feeling, perception, formations, or consciousness, and does not produce the notion of feeling, perception, formations, or consciousness. Why is this? This Bodhisattva clearly knows that the self-mark of dharmas is Emptiness, and so with regard to all dharmas there is, in the final analysis, nothing to be attained, nothing to be created, nothing born; within all dharmas he attains the Forbearance of the Unborn. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. There are evil Māras who conjure up the form of a bhikṣu, come to the place of the Bodhisattva, and say thus: "You should know that the All-Knowledge is the same as empty space — without birth, without coming into being; a dharma that is not to be attained, a dharma without function; there is no one who knows it, no one who realizes it, no one who attains the dharma, no one who uses the dharma. Thus, having contemplated the All-Knowledge as being the same as empty space, that which you turn toward and seek is without meaning, without benefit; if anyone says that Unsurpassed Perfect Complete Enlightenment can be attained, you should know that those words are the work of Māra, not spoken by the Buddha."

Subhūti, that Bodhisattva, hearing such words, at once gives rise to the thought: "The one who now speaks these words wishes to make me depart far from the fruit of the All-Knowledge; this is the work of Māra." The Bodhisattva at once gives rise to a firm mind, a mind that does not stir, a mind that is not destroyed. Those assemblies of Māra gain no opportunity. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. That irreversible Bodhisattva-Mahāsattva, because he seeks the All-Knowledge, does not turn toward the ranks of the Śrāvakas and Pratyekabuddhas. If this Bodhisattva wishes to enter the meditative absorptions of the First Dhyāna, the Second Dhyāna, the Third Dhyāna, and the Fourth Dhyāna, then with regard to these absorptions his mind becomes pliant and supple, and he can enter at will. Although he enters these absorptions, he does not take birth in dependence on the Dhyānas, but comes back and grasps the dharmas of the Desire Realm. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. That irreversible Bodhisattva-Mahāsattva is not attached to worldly reputation or gain, nor does he delight in praise and acclaim. Toward sentient beings his mind harbors no anger or obstruction, and he constantly gives rise to a mind of benefit and ease toward sentient beings.

Whether coming or going, whether moving or stopping, his mind is not scattered, and he fully possesses the deportments. Although the Bodhisattva is a householder, he is not attached to the desires, and toward all objects of desire he gives rise to no fondness. If he should partake of the desires, he constantly gives rise to fear.

Just as a person who passes through a dangerous pass beset by many bandits and robbers — within that danger, though he has food and drink, he constantly gives rise to anxiety and fear, thinking only of when he might get past this danger — that irreversible Bodhisattva-Mahāsattva is likewise. Although he is a householder partaking of the objects of desire, he constantly knows clearly that the faults of the desires are the root of all suffering; he gives rise to no fondness, but constantly fears them and gives rise to aversion; he does not live by wrong livelihood or unrighteous means; and even should he lose his body and life, he will not harm sentient beings.

Why is this? A householder Bodhisattva is called a True Knight; he is also called a Great Hero; he is also called a Lovable Knight; he is also called the Supreme Knight; he is also called the Knight of Wholesome Marks; he is also called the Knight of the Middle Sages; he is also called the Auspicious Knight; he is also called the Knight Who Is the Crimson Lotus Among Men; he is also called the Knight Who Is the White Lotus Among Men; he is also called the Knight of Right Wisdom; he is also called the Dragon Among Men; he is also called the Lion Among Men; he is also called the Tamer.

Although the Bodhisattva is a householder, he is able to accomplish all manner of merit, and he constantly delights in benefiting and bringing ease to all sentient beings. Because the Bodhisattva, by the power of the Prajñāpāramitā, accomplishes all manner of supreme and excellent marks. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. As for that irreversible Bodhisattva-Mahāsattva, at all times he has the Vajra-Wielding Great Yakṣa Chief constantly following and guarding him, allowing no nonhuman being to spy out an opportunity. This Bodhisattva's mind is not scattered; his deportment is calm and still; his faculties are complete, without deficiency; he is the Bull-King among men; his marks are perfect and complete; he cultivates wholesome conduct; he constantly practices the True Dharma; he does not use the worldly arts of false illusion, incantations, or medicinal herbs to lure people; he does not, for the sake of others, read marks to foretell such-and-such auspicious matters or such-and-such inauspicious matters;

nor does he read worldly marks of men and women, of birth and growth — such-and-such a mark, such-and-such an affair, whether good or evil — for people; nor does he, on account of a woman, give rise to reverence and affection; he constantly cultivates pure livelihood; he does not live by wrong livelihood; he keeps far away from all matters of contention and litigation; he does not destroy Right View; and his observance of the precepts is complete.

The Bodhisattva, with regard to evil dharmas, neither does them himself nor urges others to do them; at all times he is free from faults and errors. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. That irreversible Bodhisattva-Mahāsattva, at all times, does not speak of the mixed and miscellaneous affairs of the world; that is, he does not speak of the affairs of kings, does not speak of the affairs of bandits and robbers, does not speak of military affairs, does not speak of battle, does not speak of affairs pertaining to countries, cities, hamlets, villages, regions, and the like; he does not speak of the affairs of father and mother, clan and kin, men and women, and the like; he does not speak of pleasing matters such as gardens, forests, terraces, lodges, ponds, and lakes; he does not speak of the affairs of nāgas, spirits, yakṣas, ghosts, sprites, nonhuman beings, and the like;

he does not speak of the affairs of food and drink, garments, perfumes and flowers, strings of pearls, adornments, and the like; he does not speak of the affairs of singing, dancing, chanting, performance, and amusement; he does not speak of the great ocean, of islands, rivers, and streams; he does not speak of the affairs of ordinary beings.

The Bodhisattva does not speak of such mixed and miscellaneous worldly affairs, but delights only in expounding the aggregates, the bases, the elements, and the like, together with the dharmas consonant with the Prajñāpāramitā; he constantly does not depart from the All-Knowledge; he directs his attention in accordance with principle; he constantly delights in the True Dharma and does not delight in non-dharma; he delights in gentle discussion and does not delight in slander; he delights in drawing near good companions and does not delight in enmity and evil; he delights in speaking beneficial words and does not speak meaningless words;

he delights in being born in the pure Buddha-lands of other directions, drawing near to the Buddhas, the Tathāgatas, gazing upon and paying homage to them, reverencing, honoring, and making offerings to them, constantly able to behold the Buddhas and never for a moment apart from them.

Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. You should know that the irreversible Bodhisattva-Mahāsattva, for the most part, departs this life from the heavens of the Desire Realm and the Form Realm and is born into this Jambudvīpa. You should know that this Bodhisattva is seldom born in border regions. If he should be born there, he is also born in a great country, understanding scriptures and texts and all manner of worldly skills and crafts, with nothing he does not penetrate. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. That irreversible Bodhisattva-Mahāsattva does not give rise to doubt as to whether he is irreversible or not irreversible. The Bodhisattva, with regard to the Dharma he has realized that belongs to his own stage, is resolutely without doubt.

Just as one who is a Srotāpanna, with regard to the fruit he has realized within his own stage, is resolutely without doubt; the irreversible Bodhisattva-Mahāsattva is likewise. Having abided securely in the Dharma he has realized himself, he is resolutely without backsliding and no longer gives rise to doubt. With regard to the works of Māra, he clearly knows them all; and having clearly known them, he does not follow them.

Subhūti, again, just as one who has committed the offenses of immediate retribution constantly gives rise to doubt and fear, and right up to the time of death cannot let go of the mind burdened with such offenses; that irreversible Bodhisattva-Mahāsattva is likewise. Having been able to abide securely at the irreversible stage, with regard to the Dharma he has realized that belongs to his own stage, he is resolute, firm, not subject to backsliding, and not made to stir or turn by the world, by devas, humans, asuras, and the like.

With regard to the works of Māra, he is able to clearly know them all; and having clearly known them, he does not follow them; even upon changing bodies he does not doubt and arouse the mind of a Śrāvaka or Pratyekabuddha, and even upon changing bodies he does not doubt that he will attain Unsurpassed Perfect Complete Enlightenment. Why is this? Because the Bodhisattva has attained the Indestructible Wisdom and abides in the Indestructible Mind.

Furthermore, Subhūti. If evil Māras conjure up the body of a Buddha, come to the place of the Bodhisattva, and say thus: "You should grasp the realization of the fruit of Arhatship; what is the use of diligently seeking Unsurpassed Perfect Complete Enlightenment? Why is this?

Those who seek Unsurpassed Perfect Complete Enlightenment all have the marks of Bodhi. You now do not have such marks; though you spend your effort, to the end of your life you still cannot attain it." If that Bodhisattva, hearing such words, has any change within his heart, you should know that he has not previously received the prediction in the presence of a Buddha — a Tathāgata, Worthy of Offerings, Perfectly and Completely Enlightened — and cannot yet abide securely at the irreversible stage.

Subhūti, if the Bodhisattva, hearing such words, has a mind that does not change, and thinks thus: "This is a strange mark, not spoken by the Buddha. If it were spoken by the Buddha, there should be nothing strange or different. You should know that it is all those evil Māras conjuring up the body of a Buddha, coming to me in this way, intending to make me depart far from Unsurpassed Perfect Complete Enlightenment." When the Bodhisattva has thought thus, at that time the evil Māra finds no opportunity and at once conceals his Māra body.

Subhūti, you should know that this Bodhisattva has already received from a Buddha, a Tathāgata, the prediction of Unsurpassed Perfect Complete Enlightenment, and is already able to abide securely at the irreversible stage.

Furthermore, Subhūti. That irreversible Bodhisattva-Mahāsattva thinks thus: "Because I constantly guard and uphold the True Dharma of the Buddhas of the past and the present, which is Bodhi; because for the sake of the True Dharma I diligently practice with vigor, not sparing my body and life in order to protect the True Dharma — this is precisely to honor and reverence the Dharma-body of the Buddhas." Subhūti, this Bodhisattva-Mahāsattva not only protects the True Dharma of the Buddhas of the past and present, but also protects the True Dharma of the Buddhas of the future.

Why is this? That Bodhisattva thinks: "I too am counted among those of the future, and I too shall receive the prediction of Unsurpassed Perfect Complete Enlightenment. Therefore, I shall protect the True Dharma of the Buddhas of the future.

Though I pass through a long time, I shall not grow lax, and even to the point of not sparing my body and life I shall not turn back." Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva.

Furthermore, Subhūti. The irreversible Bodhisattva-Mahāsattva, hearing the Tathāgata, Worthy of Offerings, Perfectly and Completely Enlightened, expound the True Dharma, and having heard it, is without doubt, without regret, and gives rise to profound faith and understanding.

Subhūti addressed the Buddha: World-Honored One, does that Bodhisattva-Mahāsattva give rise to no doubt or regret only when hearing the Dharma spoken by the Buddha? When he hears other dharmas, does he also give rise to no doubt or regret?

The Buddha told Subhūti: If that Bodhisattva-Mahāsattva hears the dharmas spoken by Śrāvakas, he likewise gives rise to no doubt or regret. Why is this? That Bodhisattva-Mahāsattva has attained the Forbearance of the Unborn Dharmas.

With regard to all dharmas he is free from all doubt and regret; he enters the nature of dharmas and abides in the Dharma of equality. Subhūti, if one fully possesses such marks as these, that is the irreversible Bodhisattva-Mahāsattva. Subhūti, if a Bodhisattva-Mahāsattva accomplishes such marks as these, you should know that this Bodhisattva is kept in mind and protected by the Buddha, has previously received the prediction from a Buddha, a Tathāgata, Worthy of Offerings, Perfectly and Completely Enlightened, and is thus able to be resolute, firm, and to abide securely at the irreversible stage.

Why is this? Whatever evil Māras do all has strange marks. On the basis of these strange marks, the Bodhisattva is able to clearly know them all and does not follow them, and is not stirred or turned by the Māras.

Subhūti, by such marks as these, you should know that this is the irreversible Bodhisattva-Mahāsattva.