Chapter 45
Then the Blessed One again addressed the venerable Subhūti, “Subhūti, if bodhisattva great beings, even in a dream, do not have thoughts of longing for, or thoughts of the excellence of, the level of the śrāvakas or the level of the pratyekabuddhas or the three realms, and if they view all phenomena like a dream, view all phenomena like an echo, view all phenomena like a reflection, view all phenomena like a mirage, view all phenomena like an illusion, view all phenomena like a castle in the sky, view all phenomena like a magical display, and do not realize nirvāṇa,1014 this, Subhūti, should be known as a defining characteristic of the irreversibility of irreversible bodhisattvas.
“Moreover, Subhūti, if bodhisattva great beings, even in a dream, see the tathāgata, arhat, perfectly complete Buddha teaching the Dharma with an entourage of many hundreds, an entourage of many thousands, an entourage of many hundreds of thousands, an entourage of many ten millions, an entourage of many thousands of ten millions, an entourage of many hundreds of thousands of ten millions, an entourage of many tens of millions of billions, an entourage of many thousands of ten millions of billions, or an entourage of many hundred thousands of ten millions of billions, surrounded and attended by many monks, nuns, laymen, laywomen, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, and if they see them, having listened to that Dharma, with the thought, ‘I must know the meaning of this Dharma,’ having set out in that Dharma in accordance with the Dharma,1015 having set out in conformity with abiding—which is to say, practicing the Dharma in accordance with the Dharma—this, Subhūti, should also be known as a defining characteristic of the irreversibility of irreversible bodhisattvas.
“Moreover, Subhūti, if bodhisattva great beings, even in a dream, see the tathāgata, arhat, perfectly complete Buddha, elevated in the air and teaching the Dharma to a community of monks, endowed with the thirty-two major marks of a great person, with an aureole of light extending a full arm span, demonstrating many miraculous abilities and miracles, conjuring many emanations, and accomplishing through those very emanations the tasks of the buddhas in other world systems, this, Subhūti, should also be known as a defining characteristic of the irreversibility of irreversible bodhisattvas.
“Moreover, Subhūti, if bodhisattva great beings, even in a dream, see the destruction of a town, or the destruction of a city, or a fire that has gotten loose; or see beasts of prey, or other ferocious wild animals; or see someone with their head about to be cut off; or, apart from that, see things that are frightening, unbearable, and terrifying; or see suffering, discomfort, and agitation; or see those who are hungry and thirsty; or see the death of a father, or see the death of a mother, or see the death of a brother, or see the death of a sister, or see the death of a friend, or see the death of a relative, if they do not grieve, are not frightened, do not find it unbearable, and are not terrified—and if, on awakening from dreaming that dream, they think, ‘Alas! These three realms are all like a dream, so once I have fully awakened to unsurpassed, perfect, complete enlightenment, I will teach that everything in the three realms is like a dream’—this, Subhūti, should also be known as a defining characteristic of the irreversibility of irreversible bodhisattvas.
“Moreover, Subhūti, you may ask, ‘How should one know that, when irreversible bodhisattva great beings have fully awakened to unsurpassed, perfect, complete enlightenment, in that buddhafield the three lower realms in their entirety will be completely nonexistent in all respects?’ If bodhisattva great beings see in a dream beings in the hells, or see beings in the animal realm, or see beings in the world of Yama, and then attain a recollection of them, and having attained the recollection, think, ‘Once I have fully awakened to unsurpassed, perfect, complete enlightenment, I will act in such a way that in that buddhafield the three lower realms in their entirety will be completely nonexistent in all respects. Why? Because a dream, and when the dream has ended, are not two things and cannot be divided into two,’ this, Subhūti, should also be known as a defining characteristic of the irreversibility of irreversible bodhisattvas.
“Moreover, Subhūti, when bodhisattva great beings are dreaming or awake, if, when a city is on fire, they think, ‘While I am dreaming or awake, if I do possess those characters, indications, and signs—the characters, indications, and signs by which, when bodhisattva great beings are seen to be endowed with such characters, indications, and signs, they are known to be irreversible—then by that truth and this declaration of truth may this fire that has gotten loose in the city be quelled! May it cool down! May it be extinguished!’ and if it is then quelled, cools down, and is extinguished, one should know, Subhūti, that these bodhisattva great beings are prophesied to be irreversible from the attainment of unsurpassed, perfect, complete enlightenment. Subhūti, if the mass of fire goes against that declaration of truth and continues to burn from house to house and continues to burn from street to street, burning some houses but not others and burning some streets, not others, then, Subhūti, since the houses of some beings have burnt and those of others have not burnt, these bodhisattva great beings should know that the actions of those beings who have accumulated the karma of rejecting the Dharma are being ripened in this lifetime, and it is their residue of just those actions of deprecating the Dharma that is now ripening. Subhūti, this is a cause and condition for being an irreversible bodhisattva. Irreversible bodhisattva great beings should be known on account of these causes and conditions.
“Yet again, Subhūti, I will teach the characters, the indications, and the signs through which irreversible bodhisattva great beings should be known.
“Subhūti, if some woman or man has been possessed by a nonhuman, bodhisattva great beings think about this and say, ‘I have been prophesied by the tathāgatas, arhats, perfectly complete buddhas of the past to fully awaken to unsurpassed, perfect, complete enlightenment, my intention is utterly pure, and I wish to fully awaken to unsurpassed, perfect, complete enlightenment, so I will fully awaken to unsurpassed, perfect, complete enlightenment. My attention to unsurpassed, perfect, complete enlightenment is utterly pure, I am without the mindset of the śrāvakas, and I am without the mindset of the pratyekabuddhas, and since I am without the mindset of the śrāvakas and the pratyekabuddhas, I will fully awaken to unsurpassed, perfect, complete enlightenment. I will not not fully awaken to unsurpassed, perfect, complete enlightenment. I undoubtedly will fully awaken to unsurpassed, perfect, complete enlightenment. There is nothing at all that the lord buddhas, as many as there are, residing and maintaining themselves in incalculable, immeasurable world systems, those tathāgatas, arhats, perfectly complete buddhas who teach the Dharma, do not know, do not see, do not comprehend, do not realize, or to which they do not fully awaken. Therefore, these lord buddhas have comprehended my aspiration to fully awaken to unsurpassed, perfect, complete enlightenment. If this is indeed the case, by this truth and by this declaration of truth may this nonhuman—this nonhuman who would possess or injure this man or woman—depart!’ Subhūti, if a bodhisattva great being has spoken in that manner and that nonhuman does not depart, then, Subhūti, one should know that this bodhisattva great being has not been prophesied by the tathāgatas, arhats, perfectly complete buddhas of the past to attain unsurpassed, perfect, complete enlightenment. Subhūti, if a bodhisattva great being has spoken in that manner and that nonhuman does depart, then, Subhūti, one should know that this bodhisattva great being has been prophesied by the tathāgatas, arhats, perfectly complete buddhas of the past to attain unsurpassed, perfect, complete enlightenment. Subhūti, bodhisattva great beings who possess those characters, those indications, and those signs should be known to be irreversible.
“Moreover, Subhūti, malign Māra approaches bodhisattva great beings who are invoking the controlling power of truth but who are not practicing the six perfections, who are without skill in means, and who are not practicing the four applications of mindfulness, are not practicing the four correct exertions, are not practicing the four supports for miraculous ability, are not practicing the five faculties, are not practicing the five powers, are not practicing the seven branches of enlightenment, are not practicing the noble eightfold path, are not practicing the four truths of the noble ones, are not practicing the four meditative concentrations, are not practicing the four immeasurable attitudes, are not practicing the four formless absorptions, are not practicing the eight liberations, are not practicing the nine serial steps of meditative absorption, are not practicing the emptiness, signlessness, and wishlessness gateways to liberation, and have not entered a bodhisattva’s full maturity.
“Subhūti, if bodhisattva great beings, having invoked the controlling power of truth, say, ‘By this truth and this declaration of the truth that I have been prophesied by the tathāgatas, arhats, perfectly complete buddhas of the past to attain unsurpassed, perfect, complete enlightenment—by this truth and this declaration of the truth may that nonhuman depart!’ malign Māra will exert an effort so that, one way or the other, the nonhuman1016 departs. If you ask why, it is because malign Māra is more powerful and more resplendent than that nonhuman. It is through the controlling power of malign Māra that the nonhuman will depart, but those bodhisattva great beings will think, ‘It was through my power that the nonhuman departed.’ They will not know that the nonhuman departed through the power of Māra. On that basis, they will deride, scorn, disparage, deprecate, and look down upon other bodhisattva great beings, saying, ‘I have been prophesied by the tathāgatas, arhats, perfectly complete buddhas of the past to attain unsurpassed, perfect, complete enlightenment, but these others have not been prophesied to attain unsurpassed, perfect, complete enlightenment.’ To the extent that they do that, their pride increases, their pride grows, and they distance themselves from all-aspect omniscience. When they distance themselves from the transcendent knowledge of the unsurpassed, perfectly complete buddhas, one should know that those unskilled bodhisattvas, to the extent that they do that, develop overweening pride and fall to the two levels, namely, the level of the śrāvakas or the level of the pratyekabuddhas.
“In that manner those bodhisattva great beings encounter the work of Māra because of invoking the controlling power of truth. There they do not show respect to, do not rely on, do not befriend, and do not devote themselves to spiritual mentors. In that state they tighten the bonds to Māra. If you ask why, it is because they have not practiced the six perfections and have not been assisted by skill in means. Subhūti, bodhisattva great beings should know that this is the work of Māra.
“Subhūti, if you ask how malign Māra approaches bodhisattva great beings who are not practicing the perfection of generosity, not practicing the perfection of ethical discipline, not practicing the perfection of tolerance, not practicing the perfection of perseverance, not practicing the perfection of meditative concentration, and not practicing the perfection of wisdom; are not practicing the four applications of mindfulness, are not practicing the four correct exertions, are not practicing the four supports for miraculous ability, are not practicing the five faculties, are not practicing the five powers, are not practicing the seven branches of enlightenment, and are not practicing the noble eightfold path; and are not practicing the emptiness, signlessness, and wishlessness gateways to liberation, and have not entered into maturity, because of the controlling power of a name, here, Subhūti, malign Māra will approach, assuming whatever guise is appropriate, and say to those bodhisattva great beings, ‘Child of a good family, the tathāgata, arhat, perfectly complete Buddha has prophesied that you will attain unsurpassed, perfect, complete enlightenment. This will be your name. This will be your father’s name. This will be your mother’s name. This will be your brother’s name. This will be your sister’s name. These will be the names of your friends, ministers, and spiritual mentors.’ He will then make a revelation to them going back through seven paternal and maternal generations, saying, ‘You are from such and such a country, you are from such and such a city, you are from such and such a district. You were born in such and such a country, were born in such and such a town, and were born in such and such a market town.’
“If they are gentle by nature, he will say to them, ‘In the past, too, you were similarly gentle.’ If they are sharp, he will say to them, ‘In the past, too, you were similarly sharp.’ If they stay in isolation, he will say to them, ‘In the past, too, you similarly stayed in isolation.’ If they beg for alms, he will say to them, ‘In the past, too, you similarly begged for alms.’ If they wear cast-off clothes, he will say to them, ‘In the past, too, you similarly wore cast-off clothes.’ If they do not eat later in the day, he will say to them, ‘In the past, too, you similarly did not eat later in the day.’ If they eat their daily meal in a single sitting, he will say to them, ‘In the past, too, you similarly ate your daily meal in a single sitting.’ If they accept just whatever alms have been obtained, he will say to them, ‘In the past, too, you similarly accepted just whatever alms had been obtained.’ If they frequent charnel grounds, he will say to them, ‘In the past, too, you similarly frequented charnel grounds.’ If they sit in exposed places, he will say to them, ‘In the past, too, you similarly sat in exposed places.’ If they sit under trees, he will say to them, ‘In the past, too, you similarly sat under trees.’ If they sit upright even during sleep, he will say to them, ‘In the past, too, you similarly sat upright even during sleep.’ If they stay wherever they happen to be, he will say to them, ‘In the past, too, you similarly stayed wherever you happened to be.’ If they own only three robes, he will say to them, ‘In the past, too, you similarly owned only three robes.’ If they have few desires, he will say to them, ‘In the past, too, you had few desires.’ If they are content, he will say to them, ‘In the past, too, you similarly were content.’ If they are solitary,1017 he will say to them, ‘In the past, too, you similarly were solitary.’ If they do not daub1018 their feet, he will say to them, ‘In the past, too, you similarly did not daub your feet.’ If they are quietly spoken, he will say to them, ‘In the past, too, you similarly were quietly spoken.’ If they are of few words,1019 he will say to them, ‘In the past, too, you were similarly of few words.’ If they ask why, he will say, ‘It is because if you presently engage in such ascetic practices, undoubtedly in the past you will also have engaged in these ascetic practices and restraints. It is impossible for you not to have done so.’
“Such declarations of their former names and clans, and declarations of the ascetic practices and restraints that they now engage in, give rise to conceit, so malign Māra approaches them, saying, ‘Child of a good family, inasmuch as you engage in these practices, you have been prophesied by the tathāgata, arhat, perfectly complete Buddha to be irreversible from unsurpassed, perfect, complete enlightenment.’ Alternatively, he approaches in the guise of a monk, or he approaches in the guise of a nun, or he approaches in the guise of a householder, or he approaches in the guise of a mother, or he approaches in the guise of a father, and says, ‘Child of a good family, you have been prophesied by the tathāgata, arhat, perfectly complete Buddha to attain unsurpassed, perfect, complete enlightenment. If you ask why, it is because you engage in the ascetic practices, as many as there are, of irreversible bodhisattva great beings.’
“Subhūti, since those bodhisattva great beings are without the characters, the indications, and the signs of irreversible bodhisattva great beings that I have explained, other bodhisattva great beings should know, Subhūti, that these bodhisattva great beings are controlled by the power of Māra. If you ask why, Subhūti, it is because they are indeed without those characters, indications, and signs of irreversible bodhisattva great beings, and on account of that declaration of their name, they deride, scorn, disparage, look down upon, and deprecate other bodhisattva great beings. Since that is the case, Subhūti, bodhisattva great beings should know that this too is the work of Māra through the controlling power of a name.
“Moreover, Subhūti, bodhisattva great beings should know the work of Māra associated with the controlling power of a name. If you ask why, Subhūti, it is because bodhisattva great beings who have not practiced the six perfections do not know the māra that is the aggregates—that is to say, they do not know physical forms, do not know feelings, do not know perceptions, do not know formative predispositions, and do not know consciousness, so malign Māra will prophesy them through the controlling power of a name, saying, ‘When you have fully awakened to unsurpassed, perfect, complete enlightenment, this will be your name.’ He declares the very name that that bodhisattva great being had already pondered and reflected upon. Thereupon, bodhisattva great beings who are stupid and without skill in means think, ‘This very name that I have considered, pondered, and reflected upon in my own mind will be my name when I fully awaken to unsurpassed, perfect, complete enlightenment.’ Just as malign Māra, or a god belonging to the māra class, or a monk under Māra’s controlling power declares, in just that way they think, ‘This monk has declared, exactly as they are, the mind I set on enlightenment and my name. The names correspond, so I am prophesied by the tathāgata, arhat, perfectly complete Buddha to attain unsurpassed, perfect, complete enlightenment.’
“Subhūti, those bodhisattvas are indeed without the characters, the indications, and the signs of an irreversible bodhisattva great being that I have explained, and because of the declaration of the name and the prophecy, they indeed look down upon other bodhisattva great beings, so the arising of conceit distances them from unsurpassed, perfect, complete enlightenment. One should know that there are two levels for those who lack skill in means, are without the perfection of wisdom, are without a spiritual mentor, and have been taken hold of by evil friends in that manner—namely, the level of the śrāvakas and the level of the pratyekabuddhas. Or else, after roaming and wandering through saṃsāra over an extremely long period of time, they show respect to their spiritual mentors, rely on and attend upon them, and thanks to this very perfection of wisdom will fully awaken to unsurpassed, perfect, complete enlightenment. Or else, Subhūti, you should know that if the bodhisattvas are those who have not repeatedly looked for and devoted themselves to spiritual mentors, and, in the body that they have obtained, do not criticize and do not confess their former mindsets, then they will proceed to those two levels, namely, the level of the śrāvakas and the level of the pratyekabuddhas.
“This is just as when monks who follow the vehicle of the śrāvakas, after committing any of the downfalls from among the four root downfalls, are no longer monks and are not sons of the Ṧākyan. Even in that very body they lack the fortune to attain, from among the four fruits of a virtuous ascetic life, any of those fruits of the virtuous ascetic life. In the same way, Subhūti, bodhisattva great beings who have set their mind on enlightenment and are possessed of conceit simply on account of that teaching of their name, who deride, scorn, and look down on other bodhisattvas on account of that declaration of simply their name—one should know that their setting of the mind is more onerous even than those. Their setting of the mind is, because of that, much more onerous even than those.
“Subhūti, you should know that such are the extremely subtle works of Māra that arise in this manner from the declaration of a name. Subhūti, leave aside the four root downfalls, you should know that the arising of that setting of the mind of the bodhisattva great beings who are possessed of conceit simply from the declaration of their name is even more onerous than the five inexpiable crimes, that that setting of the mind is much more onerous even than those.
“Moreover, Subhūti, malign Māra teaches the good qualities of isolation,1020 approaching bodhisattva great beings, saying, ‘The tathāgatas speak of the good qualities of isolation.’ But, Subhūti, I have not taught that in a forest, a wilderness, or a remote place bodhisattva great beings are in isolation.”
“Blessed Lord,” asked Subhūti, “if in a forest, a wilderness, or a remote place they are not in isolation, what other isolation of bodhisattva great beings is there? Blessed Lord, what other sort of different isolation of bodhisattva great beings is there?”
“Subhūti,” replied the Blessed One, “if bodhisattva great beings are isolated from the attention connected with śrāvakas and pratyekabuddhas, and practice1021 in a wilderness, a forest, or a remote place, Subhūti, they are in isolation. This, Subhūti, is the isolation that I have sanctioned for bodhisattva great beings. If they practice day and night with this isolation, then indeed those bodhisattva great beings do practice isolation with the isolation of the bodhisattvas. Even though bodhisattva great beings practice in a wilderness, a forest, or a remote place, if they practice there tainted by the attention connected with śrāvakas and pratyekabuddhas, then those bodhisattva great beings practice without isolation. Even though they practice in towns, if bodhisattva great beings are untainted by the attention connected with śrāvakas and pratyekabuddhas, then those bodhisattva great beings practice in isolation.
“Subhūti, malign Māra teaches those habituated to an isolation other than the sort that I have sanctioned for bodhisattva great beings, saying, ‘You should dwell in a wilderness, a forest, or a remote place.’ They become tainted by the attention connected with śrāvakas and pratyekabuddhas with that isolation to do with places where people gather,1022 so they do not persevere in the perfection of wisdom and do not perfect all-aspect omniscience. Since they practice in that way, their practice and attention is impure and they have developed a mind of scorn for other bodhisattva great beings practicing in towns who are endowed with pure attention, who are untainted by the mind of the śrāvakas, untainted by the mind of the pratyekabuddhas, and untainted by other negative minds apart from these, and who have perfected the meditative concentrations, the liberations, the absorptions in meditative stability, and the extrasensory powers.
“Those bodhisattvas who are without skill in means may stay in the sort of wilderness that is more than a hundred yojanas in extent with snakes, wild animals, and birds, with thieves and outcastes, and frequented by wild beasts baring their fangs and cannibal ogres, and spend one year there, or a hundred years, or a thousand years, or a hundred thousand years; or ten million years, or a billion years, or ten billion years, or a trillion years, or a billion trillion years, or even more than that, but they do not understand the sort of isolation through which bodhisattva great beings practice while keeping to1023 their surpassing aspiration. Those bodhisattva great beings practice in a state tainted with the many attentions connected with śrāvakas and pratyekabuddhas. They do not play perfectly1024 with that isolation as a place to stay, but are stuck to it, fixing on it, totally fixated on it, and just that does not please my mind. Since they lack that isolation that I have explained for the benefit of bodhisattva great beings, they do not stay in that isolation. If you ask why, it is because they are without that isolation.
“Malign Māra approaches them,1025 and standing in the air above, says, ‘Excellent, child of a good family, excellent! This is the unerring isolation that the tathāgatas have revealed. You should practice in this very isolation. Thereby you will swiftly fully awaken to unsurpassed, perfect, complete enlightenment.’ For this reason, they set their mind while esteeming this isolation rather than that isolation, and after arriving back in town they look down on other monks in the vehicle of the bodhisattvas, whose minds and attention are pure, and who certainly possess virtuous attributes, saying, ‘Those venerable ones are behaving in the way those who gather together behave.’ They scorn bodhisattva great beings who are practicing in isolation, imputing the fault of the practices of those who gather together, and imputing the fault of a tainted practice to them. They hold that the ones practicing the practices of those who gather together are the ones practicing in isolation and generate a feeling of veneration toward them. They are haughty toward those who are the objects toward whom the feeling of veneration should have been generated. If you ask why, it is because they feel pride, thinking, ‘I am the one to be urged on by nonhumans, to be remembered by nonhumans. This practice that I practice is the unerring practice. Who would urge on those practicing in town? Who would be reminding those practicing in town?’
“So it is that those bodhisattvas deprecate other children of good families in the vehicle of the bodhisattvas. Subhūti, those individuals should be known to be outcaste bodhisattvas. They should be known to be disparagers of bodhisattvas. They should be known to be counterfeit bodhisattvas. They should be known to be thieves of the world with its gods, humans, and asuras. That is to say, the world with its gods, humans, and asuras should know them to be thieves in the guise of virtuous ascetics. Sons or daughters of good families in the vehicle of the bodhisattvas should not devote themselves to individuals who have such a disposition. They should not rely on them. They should not honor them. If you ask why, Subhūti, it is because such individuals should be known to be conceited about being superior.
“Given that bodhisattva great beings have not forsaken all-aspect omniscience, and have not forsaken unsurpassed, perfect, complete enlightenment, bodhisattva great beings wish to fully awaken to unsurpassed, perfect, complete enlightenment with an earnest aspiration, and wish to act for the sake of all beings, so they should not devote themselves to individuals who have such a disposition. They should not rely upon them. They should not honor them. Rather, they should persevere to maintain their own purpose, which is to say, they should always be disillusioned with saṃsāra, and with a mind that fears the three realms, they should practice without being tainted by them. Even toward those outcaste bodhisattvas they should develop loving kindness. Feeling sorry for them, they should develop compassion, they should develop empathetic joy, and they should develop equanimity, thinking, ‘By whatever means I should act so that in me all these faults will be entirely nonexistent in all respects, and they will not arise. And even if they have arisen, I should train so that they will swiftly be abandoned.’ Subhūti, you should know that this is the force of the extrasensory power of the bodhisattva great beings’ own understanding.
“Moreover, Subhūti, bodhisattva great beings with a higher aspiration who wish to fully awaken to unsurpassed, perfect, complete enlightenment should wait on, rely upon, and honor spiritual mentors.”
Subhūti asked, “Blessed Lord, who are they who should be known as the spiritual mentors of bodhisattva great beings?”
“Subhūti,” replied the Blessed One, “the lord buddhas should be known as the spiritual mentors of bodhisattva great beings. Subhūti, bodhisattva great beings should be known as the spiritual mentors of bodhisattva great beings. Subhūti, śrāvakas who expound, teach, explain, disclose, analyze, elucidate, and completely disclose the six perfections should also be known as the spiritual mentors of bodhisattva great beings.
“The perfection of generosity should be known as the spiritual mentor of bodhisattva great beings. The perfection of ethical discipline should be known as the spiritual mentor of bodhisattva great beings. The perfection of tolerance should be known as the spiritual mentor of bodhisattva great beings. The perfection of perseverance should be known as the spiritual mentor of bodhisattva great beings. The perfection of meditative concentration should be known as the spiritual mentor of bodhisattva great beings. The perfection of wisdom should be known as the spiritual mentor of bodhisattva great beings. The four applications of mindfulness should be known as the spiritual mentors of bodhisattva great beings. The four correct exertions should be known as the spiritual mentors of bodhisattva great beings. The four supports for miraculous ability should be known as the spiritual mentors of bodhisattva great beings. The five faculties should be known as the spiritual mentors of bodhisattva great beings. The five powers should be known as the spiritual mentors of bodhisattva great beings. The seven branches of enlightenment should be known as the spiritual mentors of bodhisattva great beings. The noble eightfold path should be known as the spiritual mentor of bodhisattva great beings. The four truths of the noble ones should be known as the spiritual mentors of bodhisattva great beings. The four meditative concentrations should be known as the spiritual mentors of bodhisattva great beings. The four immeasurable attitudes should be known as the spiritual mentors of bodhisattva great beings. The four formless absorptions should be known as the spiritual mentors of bodhisattva great beings. The eight liberations should be known as the spiritual mentors of bodhisattva great beings. The nine serial steps of meditative absorption should be known as the spiritual mentors of bodhisattva great beings. The emptiness, signlessness, and wishlessness gateways to liberation should be known as the spiritual mentors of bodhisattva great beings. The extrasensory powers should be known as the spiritual mentors of bodhisattva great beings. The meditative stabilities should be known as the spiritual mentors of bodhisattva great beings. The dhāraṇī gateways should be known as the spiritual mentors of bodhisattva great beings. The ten powers of the tathāgatas should be known as the spiritual mentors of bodhisattva great beings. The four fearlessnesses should be known as the spiritual mentors of bodhisattva great beings. The four kinds of exact knowledge should be known as the spiritual mentors of bodhisattva great beings. The eighteen distinct qualities of the buddhas should be known as the spiritual mentors of bodhisattva great beings. The real nature, the very limit of reality, and the realm of phenomena should be known as the spiritual mentors of bodhisattva great beings.
“Moreover, Subhūti, the six perfections should be known as the teachers of bodhisattva great beings. The six perfections are the path. The six perfections are luminosity. The six perfections are a lamp. They are intelligence, they are knowledge, and they are wisdom. The six perfections are an ally. The six perfections are a refuge. The six perfections are a protector. The six perfections are a mother. The six perfections are a father.
“All the emptinesses should be known as the teachers of bodhisattva great beings. All the emptinesses are the path. All the emptinesses are luminosity. All the emptinesses are a lamp. All the emptinesses are intelligence. All the emptinesses are knowledge. All the emptinesses are wisdom. All the emptinesses are an ally. All the emptinesses are a refuge. All the emptinesses are a protector. All the emptinesses are a mother. All the emptinesses are a father.
“The four applications of mindfulness should be known as the teachers of bodhisattva great beings. The four applications of mindfulness are the path. The four applications of mindfulness are luminosity. The four applications of mindfulness are a lamp, intelligence, knowledge, and wisdom. The four applications of mindfulness are an ally. The four applications of mindfulness are a refuge. The four applications of mindfulness are a protector. The four applications of mindfulness are a mother. The four applications of mindfulness are a father.
“The four correct exertions should be known as the teachers of bodhisattva great beings. The four correct exertions are the path. The four correct exertions are luminosity. The four correct exertions are a lamp, intelligence, knowledge, and wisdom. The four correct exertions are an ally. The four correct exertions are a refuge. The four correct exertions are a protector. The four correct exertions are a mother. The four correct exertions are a father.
“The four supports for miraculous ability should be known as the teachers of bodhisattva great beings. The four supports for miraculous ability are the path. The four supports for miraculous ability are luminosity. The four supports for miraculous ability are a lamp, intelligence, knowledge, and wisdom. The four supports for miraculous ability are an ally. The four supports for miraculous ability are a refuge. The four supports for miraculous ability are a protector. The four supports for miraculous ability are a mother. The four supports for miraculous ability are a father.
“The five faculties should be known as the teachers of bodhisattva great beings. The five faculties are the path. The five faculties are luminosity. The five faculties are a lamp, intelligence, knowledge, and wisdom. The five faculties are an ally. The five faculties are a refuge. The five faculties are a protector. The five faculties are a mother. The five faculties are a father.
“The five powers should be known as the teachers of bodhisattva great beings. The five powers are the path. The five powers are luminosity. The five powers are a lamp, intelligence, knowledge, and wisdom. The five powers are an ally. The five powers are a refuge. The five powers are a protector. The five powers are a mother. The five powers are a father.
“The seven branches of enlightenment should be known as the teachers of bodhisattva great beings. The seven branches of enlightenment are the path. The seven branches of enlightenment are luminosity. The seven branches of enlightenment are a lamp, intelligence, knowledge, and wisdom. The seven branches of enlightenment are an ally. The seven branches of enlightenment are a refuge. The seven branches of enlightenment are a protector. The seven branches of enlightenment are a mother. The seven branches of enlightenment are a father.
“The noble eightfold path should be known as the teacher of bodhisattva great beings. The noble eightfold path is the path. The noble eightfold path is luminosity. The noble eightfold path is a lamp, intelligence, knowledge, and wisdom. The noble eightfold path is an ally. The noble eightfold path is a refuge. The noble eightfold path is a protector. The noble eightfold path is a mother. The noble eightfold path is a father.
“The truths of the noble ones should be known as the teachers of bodhisattva great beings. The truths of the noble ones are the path. The truths of the noble ones are luminosity. The truths of the noble ones are a lamp, intelligence, knowledge, and wisdom. The truths of the noble ones are an ally. The truths of the noble ones are a refuge. The truths of the noble ones are a protector. The truths of the noble ones are a mother. The truths of the noble ones are a father.
“The meditative concentrations should be known as the teachers of bodhisattva great beings. The meditative concentrations are the path. The meditative concentrations are luminosity. The meditative concentrations are a lamp, intelligence, knowledge, and wisdom. The meditative concentrations are an ally. The meditative concentrations are a refuge. The meditative concentrations are a protector. The meditative concentrations are a mother. The meditative concentrations are a father.
“The immeasurable attitudes should be known as the teachers of bodhisattva great beings. The immeasurable attitudes are the path. The immeasurable attitudes are luminosity. The immeasurable attitudes are a lamp, intelligence, knowledge, and wisdom. The immeasurable attitudes are an ally. The immeasurable attitudes are a refuge. The immeasurable attitudes are a protector. The immeasurable attitudes are a mother. The immeasurable attitudes are a father.
“The formless absorptions should be known as the teachers of bodhisattva great beings. The formless absorptions are the path. The formless absorptions are luminosity. The formless absorptions are a lamp, intelligence, knowledge, and wisdom. The formless absorptions are an ally. The formless absorptions are a refuge. The formless absorptions are a protector. The formless absorptions are a mother. The formless absorptions are a father.
“The eight liberations should be known as the teachers of bodhisattva great beings. The eight liberations are the path. The eight liberations are luminosity. The eight liberations are a lamp, intelligence, knowledge, and wisdom. The eight liberations are an ally. The eight liberations are a refuge. The eight liberations are a protector. The eight liberations are a mother. The eight liberations are a father.
“The nine serial steps of meditative absorption should be known as the teachers of bodhisattva great beings. The nine serial steps of meditative absorption are the path. The nine serial steps of meditative absorption are luminosity. The nine serial steps of meditative absorption are a lamp, intelligence, knowledge, and wisdom. The nine serial steps of meditative absorption are an ally. The nine serial steps of meditative absorption are a refuge. The nine serial steps of meditative absorption are a protector. The nine serial steps of meditative absorption are a mother. The nine serial steps of meditative absorption are a father.
“The emptiness, signlessness, and wishlessness gateways to liberation should be known as the teachers of bodhisattva great beings. The emptiness, signlessness, and wishlessness gateways to liberation are the path. The emptiness, signlessness, and wishlessness gateways to liberation are luminosity. The emptiness, signlessness, and wishlessness gateways to liberation are a lamp, intelligence, knowledge, and wisdom. The emptiness, signlessness, and wishlessness gateways to liberation are an ally. The emptiness, signlessness, and wishlessness gateways to liberation are a refuge. The emptiness, signlessness, and wishlessness gateways to liberation are a protector. The emptiness, signlessness, and wishlessness gateways to liberation are a mother. The emptiness, signlessness, and wishlessness gateways to liberation are a father.
“The extrasensory powers should be known as the teachers of bodhisattva great beings. The extrasensory powers are the path. The extrasensory powers are luminosity. The extrasensory powers are a lamp, intelligence, knowledge, and wisdom. The extrasensory powers are an ally. The extrasensory powers are a refuge. The extrasensory powers are a protector. The extrasensory powers are a mother. The extrasensory powers are a father.
“The meditative stabilities should be known as the teachers of bodhisattva great beings. The meditative stabilities are the path. The meditative stabilities are luminosity. The meditative stabilities are a lamp, intelligence, knowledge, and wisdom. The meditative stabilities are an ally. The meditative stabilities are a refuge. The meditative stabilities are a protector. The meditative stabilities are a mother. The meditative stabilities are a father.
“The dhāraṇī gateways should be known as the teachers of bodhisattva great beings. The dhāraṇī gateways are the path. The dhāraṇī gateways are luminosity. The dhāraṇī gateways are a lamp, intelligence, knowledge, and wisdom. The dhāraṇī gateways are an ally. The dhāraṇī gateways are a refuge. The dhāraṇī gateways are a protector. The dhāraṇī gateways are a mother. The dhāraṇī gateways are a father.
“The ten powers of the tathāgatas should be known as the teachers of bodhisattva great beings. The ten powers of the tathāgatas are the path. The ten powers of the tathāgatas are luminosity. The ten powers of the tathāgatas are a lamp, intelligence, knowledge, and wisdom. The ten powers of the tathāgatas are an ally. The ten powers of the tathāgatas are a refuge. The ten powers of the tathāgatas are a protector. The ten powers of the tathāgatas are a mother. The ten powers of the tathāgatas are a father.
“The four fearlessnesses should be known as the teachers of bodhisattva great beings. The four fearlessnesses are the path. The four fearlessnesses are luminosity. The four fearlessnesses are a lamp, intelligence, knowledge, and wisdom. The four fearlessnesses are an ally. The four fearlessnesses are a refuge. The four fearlessnesses are a protector. The four fearlessnesses are a mother. The four fearlessnesses are a father.
“The four kinds of exact knowledge should be known as the teachers of bodhisattva great beings. The four kinds of exact knowledge are the path. The four kinds of exact knowledge are luminosity. The four kinds of exact knowledge are a lamp, intelligence, knowledge, and wisdom. The four kinds of exact knowledge are an ally. The four kinds of exact knowledge are a refuge. The four kinds of exact knowledge are a protector. The four kinds of exact knowledge are a mother. The four kinds of exact knowledge are a father.
“The eighteen distinct qualities of the buddhas should be known as the teachers of bodhisattva great beings. The eighteen distinct qualities of the buddhas are the path. The eighteen distinct qualities of the buddhas are luminosity. The eighteen distinct qualities of the buddhas are a lamp, intelligence, knowledge, and wisdom. The eighteen distinct qualities of the buddhas are an ally. The eighteen distinct qualities of the buddhas are a refuge. The eighteen distinct qualities of the buddhas are a protector. The eighteen distinct qualities of the buddhas are a mother. The eighteen distinct qualities of the buddhas are a father.
“The knowledge of the aspects of the path should be known as the teacher of bodhisattva great beings. The knowledge of the aspects of the path is the path. The knowledge of the aspects of the path is luminosity. The knowledge of the aspects of the path is a lamp, intelligence, knowledge, and wisdom. The knowledge of the aspects of the path is an ally. The knowledge of the aspects of the path is a refuge. The knowledge of the aspects of the path is a protector. The knowledge of the aspects of the path is a mother. The knowledge of the aspects of the path is a father.
“As for all-aspect omniscience, it causes all the connecting propensities to be abandoned. If you ask why, Subhūti, it is because these thirty-seven factors conducive to enlightenment have also been the father and the mother of all lord buddhas, as many as have appeared as the tathāgatas, arhats, perfectly complete buddhas, of the past. Subhūti, these thirty-seven factors conducive to enlightenment will also be the father and the mother of all lord buddhas, as many as will appear as the tathāgatas, arhats, perfectly complete buddhas, of the future. Subhūti, these thirty-seven factors conducive to enlightenment are also the father and the mother of all lord buddhas, as many as are presently residing and maintaining themselves in the world systems of the ten directions. If you ask why, Subhūti, it is because the lord buddhas of the past, the future, and the present originate from them. Therefore, Subhūti, bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment, who wish to refine a buddhafield, and who wish to bring beings to maturity should attract beings through the four attractive qualities of a bodhisattva. If you ask what these four are, they are generosity, pleasant speech, purposeful activity, and harmonious activity. In consideration of this objective, Subhūti, I say that these thirty-seven factors conducive to enlightenment are the teacher, mother, father, ally, refuge, and protector of bodhisattva great beings. Therefore, Subhūti, bodhisattva great beings who wish not to be dependent on others,1026 who wish to continue not being dependent on others, who seek to cut off the doubts of all beings, who wish to refine a buddhafield, and who wish to bring beings to maturity should train in this very perfection of wisdom. If you ask why, it is because these attributes in which bodhisattva great beings should train are explained in detail in this perfection of wisdom.”
“Blessed Lord, what is the defining characteristic of the perfection of wisdom?” asked Subhūti.
The Blessed One replied, “Subhūti, like space, the perfection of wisdom has the defining characteristic of nonattachment. Subhūti, the perfection of wisdom is not a defining characteristic, which is to say, the perfection of wisdom has no defining characteristic at all.”
“Blessed Lord, might one reason be that the defining characteristic with which all phenomena exist is the defining characteristic with which the perfection of wisdom exists?” asked Subhūti.
“It is so, Subhūti, it is so,” replied the Blessed One. “The defining characteristic with which all phenomena exist is that very defining characteristic with which the perfection of wisdom exists. If you ask why, Subhūti, it is because all phenomena are void of an essential nature. All phenomena are void of all phenomena. All phenomena are empty of all phenomena. For this reason, Subhūti, all phenomena exist with the defining characteristic with which the perfection of wisdom exists, which is to say, with emptiness as a defining characteristic and voidness as a defining characteristic.”