大般若波羅蜜多經

XLVIII. THE CHAPTER ON THE BODHISATTVA'S ABIDING

02

Subhuti! If a great bodhisattva wishes to attain unsurpassed perfect enlightenment, he should himself cultivate the Dharma of never losing mindfulness, encourage others to cultivate the Dharma of never losing mindfulness, constantly and rightly proclaim the Dharma of never losing mindfulness, and joyfully praise those who cultivate the Dharma of never losing mindfulness. He should himself cultivate the disposition of perpetual relinquishment, encourage others to cultivate the disposition of perpetual relinquishment, constantly and rightly proclaim the Dharma of cultivating the disposition of perpetual relinquishment, and joyfully praise those who cultivate the disposition of perpetual relinquishment.

Subhuti! If a great bodhisattva wishes to attain unsurpassed perfect enlightenment, he should himself secure the fulfillment of his lifespan, encourage others to secure the fulfillment of their lifespans, constantly and rightly proclaim the Dharma of securing the fulfillment of one's lifespan, and joyfully praise those who secure the fulfillment of their lifespans.

Subhuti! If a great bodhisattva wishes to attain unsurpassed perfect enlightenment, he should himself turn the Dharma wheel, encourage others to turn the Dharma wheel, constantly and rightly proclaim the Dharma of turning the Dharma wheel, and joyfully praise those who turn the Dharma wheel.

Subhuti! If a great bodhisattva wishes to attain unsurpassed perfect enlightenment, he should himself safeguard and preserve the true Dharma so that it may endure, encourage others to safeguard and preserve the true Dharma so that it may endure, constantly and rightly proclaim the Dharma of safeguarding and preserving the true Dharma so that it may endure, and joyfully praise those who safeguard and preserve the true Dharma so that it may endure.

Subhuti! If a great bodhisattva wishes to attain unsurpassed perfect enlightenment, he should abide in this manner, taking nonattainment as the skillful means.

Subhuti! A great bodhisattva should train in such skillful means of profound prajnaparamita. Only by training in this way can he abide in the Dharma in which he should abide.

If he trains in this way and abides in this way, he will encounter no obstruction with regard to form, and no obstruction with regard to feeling, perception, volitional formations, or consciousness; no obstruction with regard to the eye ayatana, and no obstruction with regard to the ear, nose, tongue, body, or mind ayatana; no obstruction with regard to the form ayatana, and no obstruction with regard to the sound, odor, taste, tangible object, or dharma ayatana; no obstruction with regard to the eye dhatu, and no obstruction with regard to the ear, nose, tongue, body, or mind dhatu; no obstruction with regard to the form dhatu, and no obstruction with regard to the sound, odor, taste, tangible object, or dharma dhatu;

no obstruction with regard to the eye-consciousness dhatu, and no obstruction with regard to the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness dhatu; no obstruction with regard to eye-contact, and no obstruction with regard to ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact; no obstruction with regard to feelings arising conditioned by eye-contact, and no obstruction with regard to feelings arising conditioned by ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact; no obstruction with regard to the earth dhatu, and no obstruction with regard to the water, fire, wind, space, or consciousness dhatu;

no obstruction with regard to ignorance, and no obstruction with regard to volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, or aging-and-death; no obstruction with regard to abstaining from taking life, and no obstruction with regard to abstaining from taking what is not given, sexual misconduct, wrong conduct, false speech, harsh speech, divisive speech, frivolous speech, covetousness, ill will, or wrong views; no obstruction with regard to the four dhyanas, and no obstruction with regard to the four immeasurables or the four formless absorptions;

no obstruction with regard to the perfection of generosity, and no obstruction with regard to the perfections of pure ethical conduct, patience, diligence, meditative concentration, or prajnaparamita; no obstruction with regard to the emptiness of the internal, and no obstruction with regard to the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence; no obstruction with regard to suchness, and no obstruction with regard to the dharmadhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the realm of reality, the realm of space, or the inconceivable realm; no obstruction with regard to the four foundations of mindfulness, and no obstruction with regard to 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;

no obstruction with regard to the Noble Truth of suffering, and no obstruction with regard to the Noble Truths of the origin of suffering, its cessation, or the path; no obstruction with regard to the eight liberations, and no obstruction with regard to the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality; no obstruction with regard to the liberation gateway of emptiness, and no obstruction with regard to the liberation gateways of signlessness or wishlessness; no obstruction with regard to the ground of Great Joy, and no obstruction with regard to the grounds of Stainlessness, Luminousness, Blazing Wisdom, Hard to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, or Dharma Cloud;

no obstruction with regard to the five kinds of eyes, and no obstruction with regard to the six superknowledges; no obstruction with regard to the samadhi gateways, and no obstruction with regard to the dharani gateways; no obstruction with regard to the ten powers of a Buddha, and no obstruction with regard to 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; no obstruction with regard to contemplating the twelve links of dependent origination in forward and reverse order; no obstruction with regard to knowing suffering, abandoning its origin, realizing its cessation, or cultivating the path;

no obstruction with regard to the fruit of stream-entry, and no obstruction with regard to the fruits of once-returning, non-returning, or arhatship; no obstruction with regard to the fruit of a pratyekabuddha; no obstruction with regard to a bodhisattva's entry into the certainty of the complete understanding of nonarising; no obstruction with regard to purifying Buddha-fields, and no obstruction with regard to bringing sentient beings to maturity; no obstruction with regard to manifesting a bodhisattva's supernormal powers; no obstruction with regard to the knowledge of all things, and no obstruction with regard to the knowledge of the aspects of the paths or the knowledge of all aspects;

no obstruction with regard to severing the continuous succession of all habitual tendencies of the afflictions; no obstruction with regard to the Dharma of never losing mindfulness, and no obstruction with regard to the disposition of perpetual relinquishment; no obstruction with regard to the fulfillment of one's lifespan; no obstruction with regard to turning the Dharma wheel; and no obstruction with regard to the endurance of the true Dharma.

Why is this so?

Subhuti! From former lives until now, that great bodhisattva has not apprehended form; has not apprehended feeling, perception, formations, or consciousness; has not apprehended the eye ayatana; has not apprehended the ear, nose, tongue, body, or mind ayatana; has not apprehended the form ayatana; has not apprehended the sound, odor, taste, tangible-object, or mental-object ayatana; has not apprehended the eye dhatu; has not apprehended the ear, nose, tongue, body, or mind dhatu; has not apprehended the form dhatu; has not apprehended the sound, odor, taste, tangible-object, or mental-object dhatu; has not apprehended the eye-consciousness dhatu; has not apprehended the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; has not apprehended eye-contact;

has not apprehended ear-, nose-, tongue-, body-, or mind-contact; has not apprehended the feelings arising with eye-contact as their condition; has not apprehended the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition; has not apprehended the earth dhatu; has not apprehended the water, fire, wind, space, or consciousness dhatu; has not apprehended ignorance; has not apprehended formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, or aging-and-death; has not apprehended abstention from taking life; has not apprehended abstention from taking what is not given, sexual misconduct, false speech, harsh speech, divisive speech, idle speech, covetousness, ill will, or wrong view;

has not apprehended the four dhyanas; has not apprehended the four immeasurables or the four formless absorptions; has not apprehended the perfection of generosity; has not apprehended the perfections of pure morality, patience, vigor, meditation, or prajnaparamita; has not apprehended inner emptiness;

has not apprehended outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence; has not apprehended suchness;

has not apprehended the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the fixed order of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm; has not apprehended the four foundations of mindfulness; has not apprehended the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path; has not apprehended the Noble Truth of suffering; has not apprehended the Noble Truths of the origin, cessation, or path; has not apprehended the eight liberations; has not apprehended the eight spheres of mastery, the nine successive absorptions, or the ten totalities;

has not apprehended the emptiness liberation gateway; has not apprehended the signless or wishless liberation gateway; has not apprehended the Ground of Great Joy; has not apprehended the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Direct Presence, the Far-Reaching Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Ground of the Dharma Cloud; has not apprehended the five kinds of eyes; has not apprehended the six superknowledges; has not apprehended the samadhi gateways; has not apprehended the dharani gateways; has not apprehended the ten powers of a Buddha;

has not apprehended the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha; has not apprehended contemplation of the twelve links of dependent origination in forward or reverse order; has not apprehended the knowing of suffering, the abandoning of its origin, the realization of cessation, or the cultivation of the path; has not apprehended the fruit of stream-entry; has not apprehended the fruit of once-returning, non-returning, or arhatship; has not apprehended the fruit of a pratyekabuddha; has not apprehended a bodhisattva’s entry into the certainty of the true nature; has not apprehended the purification of a Buddha-land;

has not apprehended the maturation of sentient beings or a bodhisattva’s superknowledges; has not apprehended the knowledge of all things; has not apprehended the knowledge of the aspects of the paths or the knowledge of all aspects; has not apprehended the severance of the entire continuum of habitual afflictive tendencies; has not apprehended the Dharma of nonforgetfulness; has not apprehended the nature of perpetual equanimity; has not apprehended the full lifespan; has not apprehended the turning of the Dharma wheel; and has not apprehended the abiding of the true Dharma.

Why is this?

Subhuti! Form cannot be apprehended; if form cannot be apprehended, then it is not form. Feeling, perception, formations, and consciousness cannot be apprehended; if feeling, perception, formations, and consciousness cannot be apprehended, then they are not feeling, perception, formations, and consciousness.

Subhuti! The eye ayatana cannot be apprehended; if the eye ayatana cannot be apprehended, then it is not the eye ayatana. The ear, nose, tongue, body, and mind ayatanas cannot be apprehended; if the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, then they are not the ear, nose, tongue, body, and mind ayatanas.

Subhuti! The form ayatana cannot be apprehended; if the form ayatana cannot be apprehended, then it is not the form ayatana. The sound, odor, taste, tangible-object, and mental-object ayatanas cannot be apprehended; if the sound, odor, taste, tangible-object, and mental-object ayatanas cannot be apprehended, then they are not the sound, odor, taste, tangible-object, and mental-object ayatanas.

Subhuti! The eye dhatu cannot be apprehended; if the eye dhatu cannot be apprehended, then it is not the eye dhatu. The ear, nose, tongue, body, and mind dhatus cannot be apprehended; if the ear, nose, tongue, body, and mind dhatus cannot be apprehended, then they are not the ear, nose, tongue, body, and mind dhatus.

Subhuti! The form dhatu cannot be apprehended; if the form dhatu cannot be apprehended, then it is not the form dhatu. The sound, odor, taste, tangible-object, and mental-object dhatus cannot be apprehended; if the sound, odor, taste, tangible-object, and mental-object dhatus cannot be apprehended, then they are not the sound, odor, taste, tangible-object, and mental-object dhatus.

Subhuti! The eye-consciousness dhatu cannot be apprehended; if the eye-consciousness dhatu cannot be apprehended, then it is not the eye-consciousness dhatu. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus cannot be apprehended; if the ear-, nose-, tongue-, body-, and mind-consciousness dhatus cannot be apprehended, then they are not the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Subhuti! Eye-contact cannot be apprehended; if eye-contact cannot be apprehended, then it is not eye-contact. Ear-, nose-, tongue-, body-, and mind-contact cannot be apprehended; if ear-, nose-, tongue-, body-, and mind-contact cannot be apprehended, then they are not ear-, nose-, tongue-, body-, and mind-contact.

Subhuti! The feelings arising with eye-contact as their condition cannot be apprehended; if the feelings arising with eye-contact as their condition cannot be apprehended, then they are not feelings arising with eye-contact as their condition. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition cannot be apprehended; if the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition cannot be apprehended, then they are not feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition.

Subhuti! The earth dhatu cannot be apprehended; if the earth dhatu cannot be apprehended, then it is not the earth dhatu. The water, fire, wind, space, and consciousness dhatus cannot be apprehended; if the water, fire, wind, space, and consciousness dhatus cannot be apprehended, then they are not the water, fire, wind, space, and consciousness dhatus.

Subhuti! Ignorance cannot be apprehended; if ignorance cannot be apprehended, then it is not ignorance. Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death cannot be apprehended; if formations through aging-and-death cannot be apprehended, then they are not formations through aging-and-death.

Subhuti! Abstention from taking life cannot be apprehended. If abstention from taking life cannot be apprehended, then it is not abstention from taking life. Abstention from taking what is not given and from sexual misconduct cannot be apprehended. If abstention from taking what is not given and from sexual misconduct cannot be apprehended, then it is not abstention from taking what is not given and from sexual misconduct.

Subhuti! Abstention from false speech cannot be apprehended. If abstention from false speech cannot be apprehended, then it is not abstention from false speech. Abstention from harsh speech, divisive speech, and idle speech cannot be apprehended. If abstention from harsh speech, divisive speech, and idle speech cannot be apprehended, then it is not abstention from harsh speech, divisive speech, and idle speech.

Subhuti! Abstention from covetousness cannot be apprehended. If abstention from covetousness cannot be apprehended, then it is not abstention from covetousness. Abstention from ill will and wrong views cannot be apprehended. If abstention from ill will and wrong views cannot be apprehended, then it is not abstention from ill will and wrong views.

Subhuti! The first dhyana cannot be apprehended. If the first dhyana cannot be apprehended, then it is not the first dhyana. The second, third, and fourth dhyanas cannot be apprehended. If the second, third, and fourth dhyanas cannot be apprehended, then they are not the second, third, and fourth dhyanas.

Subhuti! The immeasurable loving-kindness cannot be apprehended. If the immeasurable loving-kindness cannot be apprehended, then it is not the immeasurable loving-kindness. The immeasurable compassion, sympathetic joy, and equanimity cannot be apprehended. If the immeasurable compassion, sympathetic joy, and equanimity cannot be apprehended, then they are not the immeasurable compassion, sympathetic joy, and equanimity.

Subhuti! The sphere of infinite space cannot be apprehended. If the sphere of infinite space cannot be apprehended, then it is not the sphere of infinite space. The sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception cannot be apprehended. If the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception cannot be apprehended, then they are not the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception.

Subhuti! The perfection of generosity cannot be apprehended. If the perfection of generosity cannot be apprehended, then it is not the perfection of generosity. The perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita cannot be apprehended. If the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita cannot be apprehended, then they are not the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita.

Subhuti! The emptiness of internal phenomena cannot be apprehended. If the emptiness of internal phenomena cannot be apprehended, then it is not the emptiness of internal phenomena.

The emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing cannot be apprehended.

If the emptiness of external phenomena through the emptiness of the self-nature of nonbeing cannot be apprehended, then they are not the emptiness of external phenomena through the emptiness of the self-nature of nonbeing.

Subhuti! Suchness cannot be apprehended. If suchness cannot be apprehended, then it is not suchness. The dharma-dhatu, the nature of phenomena, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the limit of reality, the realm of space, and the inconceivable realm cannot be apprehended. If the dharma-dhatu through the inconceivable realm cannot be apprehended, then they are not the dharma-dhatu through the inconceivable realm.

Subhuti! The four foundations of mindfulness cannot be apprehended. If the four foundations of mindfulness cannot be apprehended, then they are not 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 awakening, and the eightfold noble path cannot be apprehended. If the four right efforts through the eightfold noble path cannot be apprehended, then they are not the four right efforts through the eightfold noble path.

Subhuti! The noble truth of suffering cannot be apprehended. If the noble truth of suffering cannot be apprehended, then it is not the noble truth of suffering. The noble truths of the origin of suffering, its cessation, and the path cannot be apprehended. If the noble truths of the origin of suffering, its cessation, and the path cannot be apprehended, then they are not the noble truths of the origin of suffering, its cessation, and the path.

Subhuti! The eight liberations cannot be apprehended. If the eight liberations cannot be apprehended, then they are not the eight liberations. The eight spheres of mastery, the nine successive absorptions, and the ten totalities cannot be apprehended. If the eight spheres of mastery, the nine successive absorptions, and the ten totalities cannot be apprehended, then they are not the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Subhuti! The gateway to liberation through emptiness cannot be apprehended. If the gateway to liberation through emptiness cannot be apprehended, then it is not the gateway to liberation through emptiness. The gateways to liberation through signlessness and wishlessness cannot be apprehended. If the gateways to liberation through signlessness and wishlessness cannot be apprehended, then they are not the gateways to liberation through signlessness and wishlessness.

Subhuti! The ground of Great Joy cannot be apprehended. If the ground of Great Joy cannot be apprehended, then it is not the ground of Great Joy. The grounds of Stainlessness, Luminosity, Blazing Wisdom, Utterly Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud cannot be apprehended. If the ground of Stainlessness through the ground of Dharma Cloud cannot be apprehended, then they are not the ground of Stainlessness through the ground of Dharma Cloud.

Subhuti! The five kinds of eyes cannot be apprehended. If the five kinds of eyes cannot be apprehended, then they are not the five kinds of eyes. The six superknowledges cannot be apprehended. If the six superknowledges cannot be apprehended, then they are not the six superknowledges.

Subhuti! The gateway of samadhi cannot be apprehended. If the gateway of samadhi cannot be apprehended, then it is not the gateway of samadhi. The gateway of dharani cannot be apprehended. If the gateway of dharani cannot be apprehended, then it is not the gateway of dharani.

Subhuti! The ten powers of a Buddha cannot be apprehended. If the ten powers of a Buddha cannot be apprehended, then they are not the ten powers of a Buddha. The four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha cannot be apprehended. If the four fearlessnesses through the eighteen distinctive qualities of a Buddha cannot be apprehended, then they are not the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Subhuti! The twelve links of dependent origination, contemplated in forward and reverse order, cannot be apprehended. If the twelve links of dependent origination, contemplated in forward and reverse order, cannot be apprehended, then they are not the twelve links of dependent origination contemplated in forward and reverse order.

Subhuti! Knowing suffering, abandoning its origin, realizing its cessation, and cultivating the path cannot be apprehended. If knowing suffering, abandoning its origin, realizing its cessation, and cultivating the path cannot be apprehended, then one should not know suffering, abandon its origin, realize its cessation, or cultivate the path.

Subhuti! The fruit of stream-entry cannot be apprehended; if the fruit of stream-entry cannot be apprehended, then it is not the fruit of stream-entry. The fruits of once-returning, non-returning, and arhatship cannot be apprehended; if the fruits of once-returning, non-returning, and arhatship cannot be apprehended, then they are not the fruits of once-returning, non-returning, and arhatship.

Subhuti! The fruit of a pratyekabuddha cannot be apprehended; if the fruit of a pratyekabuddha cannot be apprehended, then it is not the fruit of a pratyekabuddha.

Subhuti! A bodhisattva’s stage of entering the certainty of the true nature, wherein the unborn is relinquished, cannot be apprehended; if a bodhisattva’s stage of entering the certainty of the true nature, wherein the unborn is relinquished, cannot be apprehended, then it is not a bodhisattva’s stage of entering the certainty of the true nature, wherein the unborn is relinquished.

Subhuti! The purification and adornment of Buddha realms cannot be apprehended; if the purification and adornment of Buddha realms cannot be apprehended, then it is not the purification and adornment of Buddha realms.

Subhuti! The maturation of sentient beings cannot be apprehended; if the maturation of sentient beings cannot be apprehended, then it is not the maturation of sentient beings.

Subhuti! A bodhisattva’s supernormal powers cannot be apprehended; if a bodhisattva’s supernormal powers cannot be apprehended, then they are not a bodhisattva’s supernormal powers.

Subhuti! The knowledge of all things cannot be apprehended; if the knowledge of all things cannot be apprehended, then it is not the knowledge of all things. The knowledge of the aspects of the paths and the knowledge of all aspects cannot be apprehended; if the knowledge of the aspects of the paths and the knowledge of all aspects cannot be apprehended, then they are not the knowledge of the aspects of the paths and the knowledge of all aspects.

Subhuti! The severance of the entire continuity of habitual tendencies associated with the afflictions cannot be apprehended; if the severance of the entire continuity of habitual tendencies associated with the afflictions cannot be apprehended, then it is not the severance of the entire continuity of habitual tendencies associated with the afflictions.

Subhuti! The Dharma of never forgetting cannot be apprehended; if the Dharma of never forgetting cannot be apprehended, then it is not the Dharma of never forgetting. The nature of constant equanimity cannot be apprehended; if the nature of constant equanimity cannot be apprehended, then it is not the nature of constant equanimity.

Subhuti! The perfection of the lifespan cannot be apprehended; if the perfection of the lifespan cannot be apprehended, then it is not the perfection of the lifespan.

Subhuti! Turning the Dharma wheel cannot be apprehended; if turning the Dharma wheel cannot be apprehended, then it is not turning the Dharma wheel.

Subhuti! The abiding of the true Dharma cannot be apprehended; if the abiding of the true Dharma cannot be apprehended, then it is not the abiding of the true Dharma.

When this chapter on the bodhisattva’s abiding was expounded, twelve thousand great bodhisattvas attained the patient acceptance of the non-arising of dharmas.

XXXXIX. THE CHAPTER ON IRREVERSIBILITY

01

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! What practices, characteristics, and marks does an irreversible great bodhisattva possess? How are we to know that one is an irreversible great bodhisattva?”

The Buddha said: “Subhuti! Suppose a great bodhisattva is able to know, just as they truly are, the stages of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas. Within the suchness of all dharmas, these stages neither change nor differ, admit of no discrimination, and are all nondual and indivisible.

Although that great bodhisattva has awakened to and entered the suchness of all dharmas just as it truly is, he makes no discrimination concerning the suchness of all dharmas. Because he employs non-apprehension as a skillful means, after awakening to and entering the suchness of all dharmas just as it truly is, even upon hearing that suchness and all dharmas are neither two nor different, he has no doubts or attachments.

Why? Because it cannot be said that suchness and all dharmas are one or different, conjoined or not conjoined. That great bodhisattva never speaks carelessly; whatever he says is meaningful and beneficial, and if something is not meaningful or beneficial, he never says it.

That great bodhisattva does not scrutinize the virtues and faults, strengths and shortcomings of others, but speaks the Dharma to them with impartial loving-kindness.

“Subhuti! An irreversible great bodhisattva possesses such practices, characteristics, and marks. Therefore, from such practices, characteristics, and marks, one should know that one is an irreversible great bodhisattva.”

The Venerable Subhuti again addressed the Buddha: “Blessed One! On the basis of what other practices, characteristics, and marks may one know that one is an irreversible great bodhisattva?”

The Buddha said: “Subhuti! If a great bodhisattva is able to contemplate all dharmas as having no practice, no characteristic, and no mark, one should know that this is an irreversible great bodhisattva.”

The Venerable Subhuti again addressed the Buddha: “Blessed One! If all dharmas have no practice, no characteristic, and no mark, from what dharma has that great bodhisattva turned back such that he is called irreversible?”

The Buddha said: “Subhuti! That great bodhisattva is called irreversible because he has turned away from form; he is called irreversible because he has turned away from feeling, perception, formations, and consciousness. Why? Subhuti! Because the intrinsic nature of form has no existence, and the intrinsic nature of feeling, perception, formations, and consciousness likewise has no existence. Any great bodhisattva who does not abide therein is said to have turned away.

“Subhuti! That great bodhisattva is called irreversible because he has turned away from the eye ayatana; he is called irreversible because he has turned away from the ear, nose, tongue, body, and mind ayatanas. Why? Subhuti! Because the intrinsic nature of the eye ayatana has no existence, and the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas likewise has no existence. Any great bodhisattva who does not abide therein is said to have turned away.

“Subhuti! That great bodhisattva is called irreversible because he has turned away from the form ayatana; he is called irreversible because he has turned away from the sound, odor, taste, tangible-object, and dharma ayatanas. Why? Subhuti! Because the intrinsic nature of the form ayatana has no existence, and the intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas likewise has no existence. Any great bodhisattva who does not abide therein is said to have turned away.

“Subhuti! That great bodhisattva is called irreversible because he has turned away from the eye dhatu; he is called irreversible because he has turned away from the ear, nose, tongue, body, and mind dhatus. Why? Subhuti! Because the intrinsic nature of the eye dhatu has no existence, and the intrinsic nature of the ear, nose, tongue, body, and mind dhatus likewise has no existence. Any great bodhisattva who does not abide therein is said to have turned away.

“Subhuti! That great bodhisattva is called irreversible because he has turned away from the form dhatu; he is called irreversible because he has turned away from the sound, odor, taste, tangible-object, and dharma dhatus. Why? Subhuti! Because the intrinsic nature of the form dhatu has no existence, and the intrinsic nature of the sound, odor, taste, tangible-object, and dharma dhatus likewise has no existence. Any great bodhisattva who does not abide therein is said to have turned away.

“Subhuti! That great bodhisattva is called irreversible because he has turned away from the eye-consciousness dhatu; he is called irreversible because he has turned away from the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus. Why? Subhuti! Because the intrinsic nature of the eye-consciousness dhatu has no existence, and the intrinsic nature of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus likewise has no existence. Any great bodhisattva who does not abide therein is said to have turned away.”

Subhuti! Because that great bodhisattva retreats from eye-contact, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from ear-, nose-, tongue-, body-, and mind-contact, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of eye-contact has no existence, and the intrinsic nature of ear-, nose-, tongue-, body-, and mind-contact likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from the feelings that arise with eye-contact as their condition, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from the feelings that arise with ear-, nose-, tongue-, body-, and mind-contact as their condition, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of the feelings that arise with eye-contact as their condition has no existence, and the intrinsic nature of the feelings that arise with ear-, nose-, tongue-, body-, and mind-contact as their condition likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from the earth dhatu, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from the water, fire, wind, space, and consciousness dhatus, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of the earth dhatu has no existence, and the intrinsic nature of the water, fire, wind, space, and consciousness dhatus likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from ignorance, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, and aging-and-death, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of ignorance has no existence, and the intrinsic nature of volitional formations through aging-and-death likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from the perfection of generosity, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of the perfection of generosity has no existence, and the intrinsic nature of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from inner emptiness, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of 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, the bodhisattva is called Non-retrogressing.

Why is this? Subhuti! Because the intrinsic nature of inner emptiness has no existence, and the intrinsic nature of outer emptiness through the emptiness of the self-nature of nonexistence likewise has no existence.

Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from suchness, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of suchness has no existence, and the intrinsic nature of the dharma-dhatu through the inconceivable realm likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from the four establishments of mindfulness, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of the four establishments of mindfulness has no existence, and the intrinsic nature of the four right efforts through the Noble Eightfold Path likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from the Noble Truth of suffering, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from the Noble Truths of the origin of suffering, cessation, and the path, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of the Noble Truth of suffering has no existence, and the intrinsic nature of the Noble Truths of the origin of suffering, cessation, and the path likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from the four meditative absorptions, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from the four immeasurables and the four formless concentrations, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of the four meditative absorptions has no existence, and the intrinsic nature of the four immeasurables and the four formless concentrations likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from the eight liberations, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of the eight liberations has no existence, and the intrinsic nature of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from the gateway to liberation through emptiness, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from the gateways to liberation through signlessness and wishlessness, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of the gateway to liberation through emptiness has no existence, and the intrinsic nature of the gateways to liberation through signlessness and wishlessness likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from the five kinds of eyes, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from the six superknowledges, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of the five kinds of eyes has no existence, and the intrinsic nature of the six superknowledges likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from the gateway of samadhi, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from the gateway of dharani, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of the gateway of samadhi has no existence, and the intrinsic nature of the gateway of dharani likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Subhuti! Because that great bodhisattva retreats from the ten powers of a Buddha, the bodhisattva is called Non-retrogressing; because the bodhisattva retreats from the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, the bodhisattva is called Non-retrogressing. Why is this? Subhuti! Because the intrinsic nature of the ten powers of a Buddha has no existence, and the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha likewise has no existence. Any great bodhisattva who does not abide therein is called retrogressing.

Good Subhuti! That great bodhisattva is called irreversible because he has turned away from the fruit of stream-entry; he is called irreversible because he has turned away from the fruits of once-returning, non-returning, and arhatship. Why is this? Good Subhuti! It is because the intrinsic nature of the fruit of stream-entry has no existence, and the intrinsic natures of the fruits of once-returning, non-returning, and arhatship likewise have no existence. Any great bodhisattva who does not abide therein is said to have turned away.

Good Subhuti! That great bodhisattva is called irreversible because he has turned away from the fruit of a pratyekabuddha. Why is this? Good Subhuti! It is because the intrinsic nature of the fruit of a pratyekabuddha has no existence. Any great bodhisattva who does not abide therein is said to have turned away.

Good Subhuti! That great bodhisattva is called irreversible because he has turned away from the knowledge of all things; he is called irreversible because he has turned away from the knowledge of the aspects of the paths and the knowledge of all aspects. Why is this? Good Subhuti! It is because the intrinsic nature of the knowledge of all things has no existence, and the intrinsic natures of the knowledge of the aspects of the paths and the knowledge of all aspects likewise have no existence. Any great bodhisattva who does not abide therein is said to have turned away.

Good Subhuti! That great bodhisattva is called irreversible because he has turned away from the stage of an ordinary person; he is called irreversible because he has turned away from the stages of a sravaka, a pratyekabuddha, a bodhisattva, and a Tathagata. Why is this? Good Subhuti! It is because the intrinsic nature of the stage of an ordinary person has no existence, and the intrinsic natures of the stages of a sravaka, a pratyekabuddha, a bodhisattva, and a Tathagata likewise have no existence. Any great bodhisattva who does not abide therein is said to have turned away.

Good Subhuti! That great bodhisattva is called irreversible because he has turned away from unsurpassed perfect enlightenment. Why is this? Good Subhuti! It is because the intrinsic nature of unsurpassed perfect enlightenment has no existence. Any great bodhisattva who does not abide therein is said to have turned away.

Furthermore, Subhuti! If a great bodhisattva abides at the stage of irreversibility, he never delights in observing the appearances and doctrines of non-Buddhist sramanas and brahmins. That those sramanas and brahmins might truly know and truly see the knowable dharmas, or be able to establish a Dharma gateway of right view, is utterly impossible.

Good Subhuti! If one has perfected such practices, characteristics, and signs, you should know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! If a great bodhisattva abides at the stage of irreversibility, he develops profound faith and understanding regarding the Vinaya taught by the Buddha, is resolutely free from doubt and uncertainty, does not cling to precepts and observances, does not fall into wrong views, and does not regard worldly auspicious omens as purity. He never pays homage to deities in the manner of worldly non-Buddhist worship, nor does he ever make offerings to deities or non-Buddhists with various garlands, powdered incense, garments, necklaces, banners, canopies, music, lamps, or torches.

Good Subhuti! If one has perfected such practices, characteristics, and signs, you should know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! If a great bodhisattva abides at the stage of irreversibility, he is not born among hell beings, animals, hungry ghosts, or asuras, nor is he born into a lowly caste, such as among candalas, pukkasas, and so forth. He is never born as a eunuch, sexless, intersex, or in a female body. He is never born blind, deaf, mute, stammering, with crippled limbs, afflicted by leprosy or other skin diseases, dwarfish, or ugly. Nor is he ever born in a state devoid of leisure.

Good Subhuti! If one has perfected such practices, characteristics, and signs, you should know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! If a great bodhisattva abides at the stage of irreversibility, he always delights in observing the ten wholesome courses of karma. He himself refrains from taking life, encourages others to refrain from taking life, constantly and correctly proclaims the Dharma of refraining from taking life, and joyfully praises those who refrain from taking life; he himself refrains from taking what has not been given, encourages others to refrain from taking what has not been given, constantly and correctly proclaims the Dharma of refraining from taking what has not been given, and joyfully praises those who refrain from taking what has not been given;

he himself refrains from sexual misconduct, encourages others to refrain from sexual misconduct, constantly and correctly proclaims the Dharma of refraining from sexual misconduct, and joyfully praises those who refrain from sexual misconduct; he himself refrains from false speech, encourages others to refrain from false speech, constantly and correctly proclaims the Dharma of refraining from false speech, and joyfully praises those who refrain from false speech; he himself refrains from harsh speech, encourages others to refrain from harsh speech, constantly and correctly proclaims the Dharma of refraining from harsh speech, and joyfully praises those who refrain from harsh speech;

he himself refrains from divisive speech, encourages others to refrain from divisive speech, constantly and correctly proclaims the Dharma of refraining from divisive speech, and joyfully praises those who refrain from divisive speech; he himself refrains from idle chatter, encourages others to refrain from idle chatter, constantly and correctly proclaims the Dharma of refraining from idle chatter, and joyfully praises those who refrain from idle chatter; he himself refrains from covetousness, encourages others to refrain from covetousness, constantly and correctly proclaims the Dharma of refraining from covetousness, and joyfully praises those who refrain from covetousness;

he himself refrains from anger, encourages others to refrain from anger, constantly and correctly proclaims the Dharma of refraining from anger, and joyfully praises those who refrain from anger; he himself refrains from wrong views, encourages others to refrain from wrong views, constantly and correctly proclaims the Dharma of refraining from wrong views, and joyfully praises those who refrain from wrong views.

Even in dreams, that great bodhisattva does not give rise to the ten unwholesome courses of karma, much less while awake.

Good Subhuti! If one has perfected such practices, characteristics, and signs, you should know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! If a great bodhisattva abides at the stage of irreversibility, he constantly cultivates the paramita of generosity for the benefit of all sentient beings; he constantly cultivates the paramita of pure morality for the benefit of all sentient beings; he constantly cultivates the paramita of patient acceptance for the benefit of all sentient beings; he constantly cultivates the paramita of diligent effort for the benefit of all sentient beings; he constantly cultivates the paramita of meditative concentration for the benefit of all sentient beings; and he constantly cultivates the prajnaparamita for the benefit of all sentient beings.

Good Subhuti! If one has perfected such practices, characteristics, and signs, you should know that this is an irreversible great bodhisattva.

Furthermore, Subhuti! If a great bodhisattva abides at the stage of irreversibility, he retains, reflects upon, reads, and recites the pure teachings, ultimately mastering them thoroughly—namely, sutras, geyas, vyakaranas, gathas, udanas, nidanas, itivrttakas, jatakas, vaipulyas, adbhutadharmas, avadanas, and upadesas. He always delights in bestowing such teachings upon all sentient beings and continually thinks: “How may I enable all sentient beings to fulfill their aspirations for the true Dharma?” He further dedicates to all sentient beings the roots of virtue arising from that gift of Dharma, and together with them dedicates these toward unsurpassed perfect enlightenment.

Subhuti! If a bodhisattva-mahasattva has accomplished such practices, characteristics, and signs, you should know that this is an irreversible bodhisattva-mahasattva.

Furthermore, Subhuti! If a bodhisattva-mahasattva abides on the stage of irreversibility, he will never give rise to doubt, uncertainty, or hesitation concerning the profound Dharma gates taught by the Buddha.

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! For what reason does an irreversible bodhisattva-mahasattva never give rise to doubt, uncertainty, or hesitation concerning the profound Dharma gates taught by the Buddha?”

The Buddha said: “Subhuti! It is because that bodhisattva-mahasattva sees absolutely no dharma about which doubt, uncertainty, or hesitation could arise. That is, he does not see form, nor does he see feeling, perception, volitional formations, or consciousness about which doubt, uncertainty, or hesitation could arise; he does not see the eye ayatana, nor does he see the ear, nose, tongue, body, or mind ayatana about which doubt, uncertainty, or hesitation could arise; he does not see the form ayatana, nor does he see the sound, odor, taste, tangible object, or dharma ayatana about which doubt, uncertainty, or hesitation could arise; he does not see the eye dhatu, nor does he see the ear, nose, tongue, body, or mind dhatu about which doubt, uncertainty, or hesitation could arise;

he does not see the form dhatu, nor does he see the sound, odor, taste, tangible object, or dharma dhatu about which doubt, uncertainty, or hesitation could arise; he does not see the eye-consciousness dhatu, nor does he see the ear-, nose-, tongue-, body-, or mind-consciousness dhatu about which doubt, uncertainty, or hesitation could arise; he does not see eye-contact, nor does he see ear-, nose-, tongue-, body-, or mind-contact about which doubt, uncertainty, or hesitation could arise; he does not see feelings arising with eye-contact as their condition, nor does he see feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition about which doubt, uncertainty, or hesitation could arise;

he does not see the earth dhatu, nor does he see the water, fire, wind, space, or consciousness dhatu about which doubt, uncertainty, or hesitation could arise; he does not see ignorance, nor does he see volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, or aging-and-death about which doubt, uncertainty, or hesitation could arise; he does not see the perfection of generosity, nor does he see the perfections of ethical discipline, patience, diligence, meditation, or prajnaparamita about which doubt, uncertainty, or hesitation could arise;

he does not see the emptiness of the internal, nor does he see the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence about which doubt, uncertainty, or hesitation could arise;

he does not see suchness, nor does he see the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm about which doubt, uncertainty, or hesitation could arise; he does not see the four foundations of mindfulness, nor does he see 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 about which doubt, uncertainty, or hesitation could arise;

he does not see the Noble Truth of suffering, nor does he see the Noble Truths of the origin of suffering, its cessation, or the path about which doubt, uncertainty, or hesitation could arise; he does not see the four meditative absorptions, nor does he see the four immeasurables or the four formless concentrations about which doubt, uncertainty, or hesitation could arise; he does not see the eight liberations, nor does he see the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities about which doubt, uncertainty, or hesitation could arise; he does not see the five kinds of eyes, nor does he see the six superknowledges about which doubt, uncertainty, or hesitation could arise;

he does not see the Dharma gate of samadhi, nor does he see the Dharma gate of dharani about which doubt, uncertainty, or hesitation could arise; he does not see the ten powers of a Buddha, nor does he see 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 about which doubt, uncertainty, or hesitation could arise; he does not see the fruit of stream-entry, nor does he see the fruit of once-returning, non-returning, or arhatship about which doubt, uncertainty, or hesitation could arise; he does not see the attainment of a pratyekabuddha about which doubt, uncertainty, or hesitation could arise;

he does not see the knowledge of all things, nor does he see the knowledge of the aspects of the paths or the knowledge of all aspects about which doubt, uncertainty, or hesitation could arise; he does not see the stage of an ordinary being, nor does he see the stage of a shravaka, the stage of a pratyekabuddha, the stage of a bodhisattva, or the stage of a Tathagata about which doubt, uncertainty, or hesitation could arise.

“Subhuti! If a bodhisattva-mahasattva has accomplished such practices, characteristics, and signs, you should know that this is an irreversible bodhisattva-mahasattva.”

Fascicle 325

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