大般若波羅蜜多經

XXXXIX. CHAPTER ON NON-RETROGRESSION

02

Furthermore, Subhuti! If a great bodhisattva abides on the stage of non-retrogression, he perfects gentle and refined bodily, verbal, and mental actions that are pleasing and endearing, and his mind remains unattached to all sentient beings.

Subhuti! If one perfects such practices, characteristics, and signs, you should know that this is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! If a great bodhisattva abides on the stage of non-retrogression, he constantly perfects loving-kindness, compassion, sympathetic joy, equanimity, and so forth, and gives rise to corresponding bodily, verbal, and mental actions.

Subhuti! If one perfects such practices, characteristics, and signs, you should know that this is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! If a great bodhisattva abides on the stage of non-retrogression, he certainly does not dwell together with the five hindrances: sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt.

Subhuti! If one perfects such practices, characteristics, and signs, you should know that this is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! If a great bodhisattva abides on the stage of non-retrogression, all torpor and sleepiness have been completely destroyed, and none of the bonds of the secondary afflictions can ever arise again.

Subhuti! If one perfects such practices, characteristics, and signs, you should know that this is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! If a great bodhisattva abides on the stage of non-retrogression, whether entering, leaving, coming, or going, his mind is not confused. He constantly abides in right mindfulness and clear comprehension. In his dignified conduct—walking, standing, lying down, or sitting—and in lifting and placing each foot, he remains likewise mindful. Wherever he goes, he keeps his gaze lowered toward the ground, proceeds serenely with collected mindfulness, and walks straight along his path. In movement and speech, he is never hurried or coarse.

Subhuti! If one perfects such practices, characteristics, and signs, you should know that this is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! If a great bodhisattva abides on the stage of non-retrogression, his requisites, such as bedding and robes, are always fragrant and clean, without foul odors or stains from perspiration, and without such vermin as lice, nits, and the like. His mind delights in purity and nobility, and his body is free from illness.

Subhuti! If one perfects such practices, characteristics, and signs, you should know that this is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! If a great bodhisattva abides on the stage of non-retrogression, his body and mind are pure, unlike the bodies of ordinary people, which are constantly harmed by eighty-four thousand kinds of parasites. Why is this? Because the roots of virtue of those bodhisattvas increase and grow, transcending the world, and the bodies they receive are pure both within and without; therefore, no kinds of parasites can harm their bodies. As such roots of virtue gradually increase, their bodies and minds become ever purer. Through these causes and conditions, those bodhisattvas become steadfast in body and mind, like vajra, and cannot be assailed or afflicted by adverse conditions.

Subhuti! If one perfects such practices, characteristics, and signs, you should know that this is a non-retrogressing great bodhisattva.

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! How do the bodies and minds of those great bodhisattvas become so pure?”

The Buddha said: “Subhuti! As the roots of virtue of those great bodhisattvas gradually increase in this way, through the power of those roots of virtue, all deceit and crookedness of body and mind are eliminated and will never arise again, even to the end of future time. Therefore, they attain purity of body and mind.

“Furthermore, Subhuti! As the roots of virtue of those great bodhisattvas gradually increase in this way, their bodily, verbal, and mental karma is purified through the power of those roots of virtue and becomes far removed from all defilement and perversity. Therefore, their bodies and minds become pure. Because their bodies and minds are pure, they transcend the stages of the shravakas and pratyekabuddhas and securely abide on the steadfast and immovable stage of the bodhisattvas.

“Subhuti! If one perfects such practices, characteristics, and signs, you should know that this is a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! If a great bodhisattva abides on the stage of non-retrogression, he does not value material gain or care about reputation. He is not greedily attached to food and drink, robes, bedding, dwellings, or possessions. Although he undertakes the twelve dhutanga practices, he never becomes reliant upon them.

“Subhuti! If one perfects such practices, characteristics, and signs, you should know that this is a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! If a great bodhisattva abides on the stage of non-retrogression, he constantly cultivates the perfection of generosity, and a miserly mind never arises; he constantly cultivates the perfection of pure moral discipline, and a mind intent on violating the precepts never arises; he constantly cultivates the perfection of patient acceptance, and an angry mind never arises; he constantly cultivates the perfection of diligence, and a negligent mind never arises; he constantly cultivates the perfection of meditative concentration, and a distracted mind never arises; he constantly cultivates the perfection of prajna, and a deluded mind never arises.

Therefore, thoughts of jealousy, deceit, hypocrisy, arrogance, heedlessness, concealment, and malice likewise never arise again.

“Subhuti! If one perfects such practices, characteristics, and signs, you should know that this is a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! If a great bodhisattva abides on the stage of non-retrogression, his discerning wisdom is steadfast, and he is capable of profound realization and penetration. He respectfully listens to the true Dharma, accepts it with faith, and, in accordance with whatever worldly or supramundane teachings he has heard, is able through skillful means to integrate them into the profound meaning of prajnaparamita.

Through prajnaparamita, he also integrates all worldly endeavors he undertakes into the Dharma-nature and does not perceive any matter as existing outside the Dharma-nature. If any dharma appears not to accord with the Dharma-nature, he is likewise able through skillful means to integrate it into the profound meaning of prajnaparamita. Consequently, he does not perceive any dharma as existing outside the Dharma-nature.

“Subhuti! If one perfects such practices, characteristics, and signs, you should know that this is a non-retrogressing great bodhisattva.

“Furthermore, Subhuti! If a great bodhisattva abides on the stage of non-retrogression, even if an evil Mara were to appear before him and conjure the eight great hells, and within each great hell were further to conjure many bodhisattvas, many thousands of bodhisattvas, many hundreds of thousands of bodhisattvas, many kotis of bodhisattvas, many hundreds of kotis of bodhisattvas, many thousands of kotis of bodhisattvas, many hundreds of thousands of kotis of bodhisattvas, and many hundreds of thousands of kotis of millions of bodhisattvas, all being scorched and pierced through by raging flames, each undergoing the most bitter, painful, and excruciating sufferings;

and, having conjured such a vision, were to say to the non-retrogressing bodhisattvas: ‘All these great bodhisattvas received from the Tathagata, the Arhat, the Perfectly Enlightened One, a prediction of non-retrogression, and therefore they were reborn in these great hells, where they continually undergo such intense sufferings.

You bodhisattvas who have received from the Tathagata, the Arhat, the Perfectly Enlightened One, a prediction of non-retrogression will likewise fall into these great hells and undergo intense sufferings. The Buddha predicted that you would suffer the utmost torment in the great hells; he did not predict for you the non-retrogressing attainment of unsurpassed enlightenment. Therefore, you must quickly abandon the aspiration for great bodhi.

Only then will you be able to escape the sufferings of the great hells and be reborn in the heavenly realm, or be reborn in the human realm to enjoy wealth, honor, and pleasure.’”

Subhuti! At that time, when a non-retrogressing great bodhisattva sees or hears of such a thing, his mind remains unmoved, and he is neither frightened nor afraid nor doubtful. He thinks only this: “It is utterly impossible for a non-retrogressing great bodhisattva who has received the prediction of enlightenment to fall into hell, the animal realm, the realm of hungry ghosts, or the realm of the asuras.

Why? Because at the stage of a non-retrogressing bodhisattva, there is certainly no unwholesome karma, nor is there wholesome karma that brings about a painful result. The Tathagata certainly does not speak falsely.

Everything taught by the Buddha is intended to benefit and bring happiness to all sentient beings and flows forth from his mind of great loving-kindness and compassion. What has been seen or heard must certainly have been fabricated and spoken by Māra the Evil One.”

Subhuti! If one has accomplished such practices, characteristics, and signs, you should know that one is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! Suppose a great bodhisattva at the stage of non-retrogression is approached by Māra the Evil One, who has assumed the guise of a śramaṇa and says: “You previously heard that, by cultivating the perfection of generosity to ultimate fulfillment, and by cultivating the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita to ultimate fulfillment, you would attain unsurpassed perfect enlightenment.

Everything you heard to this effect is a false teaching and must quickly be abandoned. Furthermore, you previously heard that you should rejoice in all the meritorious roots of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples throughout the past, future, and present, from their initial arousing of the aspiration until their abiding in the Dharma, gather all these together, and dedicate them, together with all sentient beings, to unsurpassed perfect enlightenment.

What you heard to this effect is also a false teaching and must quickly be abandoned. If you abandon the false teachings you have heard, I shall teach you the true Buddha Dharma, enabling you to cultivate and study it and swiftly attain unsurpassed perfect enlightenment. What you heard previously was not the true word of the Buddha.

Those scriptures and verses are false compilations. Only what I teach is the true word of the Buddha.” Subhuti, if a great bodhisattva, on hearing such words, becomes shaken, frightened, afraid, or doubtful, you should know that he has not yet received from the Buddhas the prediction of non-retrogression. He is not yet firmly assured of unsurpassed perfect enlightenment.

Subhuti! But if a great bodhisattva hears such words and his mind remains unmoved, and he is neither frightened nor afraid nor doubtful, but abides solely in the uncreated, signless, and unborn nature of dharmas, then, Subhuti, in whatever that great bodhisattva does, he does not rely upon the words of others. He does not cultivate the perfection of generosity according to the instructions of others, nor does he cultivate the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita according to the instructions of others.

He does not abide in the emptiness of the internal according to the instructions of others; nor does he abide according to the instructions of others in 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 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence.

He does not abide in suchness according to the instructions of others; nor does he abide according to the instructions of others in the dharma realm, 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 dharmas, the abiding of dharmas, the reality limit, the realm of space, or the inconceivable realm. He does not cultivate the four foundations of mindfulness according to the instructions of others; nor does he cultivate according to the instructions of others 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.

He does not abide in the Noble Truth of suffering according to the instructions of others; nor does he abide in the Noble Truths of the origin, cessation, and path according to the instructions of others. He does not cultivate the four meditative absorptions according to the instructions of others; nor does he cultivate the four immeasurables or the four formless attainments according to the instructions of others. He does not cultivate the eight liberations according to the instructions of others; nor does he cultivate the eight spheres of mastery, the nine successive attainments, or the ten totalities according to the instructions of others.

He does not cultivate the emptiness gateway to liberation according to the instructions of others; nor does he cultivate the signless or wishless gateways to liberation according to the instructions of others. He does not cultivate the Stage of Great Joy according to the instructions of others; nor does he cultivate according to the instructions of others the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Extremely Difficult to Conquer, the Stage of Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, or the Stage of the Dharma Cloud.

He does not cultivate the five kinds of eyes according to the instructions of others, nor does he cultivate the six superknowledges according to the instructions of others. He does not cultivate the gateways of samādhi according to the instructions of others, nor does he cultivate the gateways of dhāraṇī according to the instructions of others. He does not cultivate the Buddha’s ten powers according to the instructions of others; nor does he cultivate according to the instructions of others 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.

He does not cultivate the contemplation of the twelve links of dependent origination in forward and reverse order according to the instructions of others. He does not understand suffering, abandon its origin, realize its cessation, or cultivate the path according to the instructions of others. He does not arouse the realization-knowledge of the fruit of stream-entry according to the instructions of others; nor does he arouse the realization-knowledge of the fruits of once-returning, non-returning, or arhatship according to the instructions of others.

He does not arouse the realization-knowledge of the fruit of a pratyekabuddha according to the instructions of others. He does not arouse the knowledge that enters the bodhisattva’s stage of the certainty of the rightly established according to the instructions of others. He does not purify Buddha lands according to the instructions of others, nor does he bring sentient beings to maturity according to the instructions of others.

He does not arouse the bodhisattva superknowledges according to the instructions of others. He does not cultivate the knowledge of all things according to the instructions of others; nor does he cultivate the knowledge of all aspects of the paths or the knowledge of all aspects according to the instructions of others. He does not eliminate the entire continuous succession of habitual afflictive tendencies according to the instructions of others.

He does not cultivate the Dharma of unfailing mindfulness according to the instructions of others, nor does he cultivate the nature of constant equanimity according to the instructions of others. He does not fully sustain his own lifespan according to the instructions of others. He does not turn the Dharma wheel according to the instructions of others.

He does not protect and uphold the true Dharma according to the instructions of others. He does not proceed toward unsurpassed perfect enlightenment according to the instructions of others.

Subhuti! Just as an arhat whose outflows have been exhausted does not rely upon the words of others in whatever he does, but directly realizes the nature of dharmas without doubt or uncertainty, so that no Māra can shake him, so too no śrāvaka, pratyekabuddha, non-Buddhist practitioner, Māra the Evil One, or any other being can destroy or sway the mind of a non-retrogressing great bodhisattva or cause him to turn back from unsurpassed perfect enlightenment.

Subhuti! That great bodhisattva has certainly established himself at the stage of non-retrogression. Whatever he does, he reflects upon it for himself and does not act merely through reliance upon others. Even if a Tathagata, Worthy One, Perfectly Enlightened One were to instruct him, he would not act merely on faith, much less would he believe and act upon the words of śrāvakas, pratyekabuddhas, non-Buddhist practitioners, Māras the Evil Ones, and others. It is utterly impossible that this bodhisattva would act merely by relying upon others. Why is this?

Subhuti! This great bodhisattva does not perceive any dharma that may be trusted and followed. Why is this?

Subhuti! This great bodhisattva does not perceive form, nor does he perceive feeling, perception, formations, or consciousness, as something that may be trusted and followed; nor does he perceive the true suchness of form, or the true suchness of feeling, perception, formations, or consciousness, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the eye ayatana, nor does he perceive the ear, nose, tongue, body, or mind ayatana, as something that may be trusted and followed; nor does he perceive the true suchness of the eye ayatana, or the true suchness of the ear, nose, tongue, body, or mind ayatana, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the form ayatana, nor does he perceive the sound, odor, taste, tangible object, or dharma ayatana, as something that may be trusted and followed; nor does he perceive the true suchness of the form ayatana, or the true suchness of the sound, odor, taste, tangible object, or dharma ayatana, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the eye dhatu, nor does he perceive the ear, nose, tongue, body, or mind dhatu, as something that may be trusted and followed; nor does he perceive the true suchness of the eye dhatu, or the true suchness of the ear, nose, tongue, body, or mind dhatu, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the form dhatu, nor does he perceive the sound, odor, taste, tangible object, or dharma dhatu, as something that may be trusted and followed; nor does he perceive the true suchness of the form dhatu, or the true suchness of the sound, odor, taste, tangible object, or dharma dhatu, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the eye-consciousness dhatu, nor does he perceive the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, as something that may be trusted and followed; nor does he perceive the true suchness of the eye-consciousness dhatu, or the true suchness of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive eye-contact, nor does he perceive ear-, nose-, tongue-, body-, or mind-contact, as something that may be trusted and followed; nor does he perceive the true suchness of eye-contact, or the true suchness of ear-, nose-, tongue-, body-, or mind-contact, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the feelings arising with eye-contact as condition, nor does he perceive the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition, as something that may be trusted and followed; nor does he perceive the true suchness of the feelings arising with eye-contact as condition, or the true suchness of the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the earth dhatu, nor does he perceive the water, fire, wind, space, or consciousness dhatu, as something that may be trusted and followed; nor does he perceive the true suchness of the earth dhatu, or the true suchness of the water, fire, wind, space, or consciousness dhatu, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive ignorance, nor does he perceive formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, or aging-and-death, as something that may be trusted and followed; nor does he perceive the true suchness of ignorance, or the true suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, or aging-and-death, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the prajnaparamita of generosity, nor does he perceive the prajnaparamitas of pure ethical discipline, patience, diligence, meditation, or wisdom, as something that may be trusted and followed; nor does he perceive the true suchness of the prajnaparamita of generosity, or the true suchness of the prajnaparamitas of pure ethical discipline, patience, diligence, meditation, or wisdom, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the emptiness of the internal, nor does he perceive 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 nonbeing, the emptiness of self-nature, or the emptiness of the self-nature of nonbeing, as something that may be trusted and followed;

nor does he perceive the true suchness of the emptiness of the internal, or the true suchness of 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 nonbeing, the emptiness of self-nature, or the emptiness of the self-nature of nonbeing, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive true suchness, nor does he perceive the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm, as something that may be trusted and followed;

nor does he perceive the true suchness of true suchness, or the true suchness of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the four foundations of mindfulness, nor does he perceive 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, as something that may be trusted and followed; nor does he perceive the true suchness of the four foundations of mindfulness, or the true suchness of 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, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the Noble Truth of suffering, nor does he perceive the Noble Truths of the origin of suffering, cessation, or the path, as something that may be trusted and followed; nor does he perceive the true suchness of the Noble Truth of suffering, or the true suchness of the Noble Truths of the origin of suffering, cessation, or the path, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the four dhyanas, nor does he perceive the four immeasurables or the four formless absorptions, as something that may be trusted and followed; nor does he perceive the true suchness of the four dhyanas, or the true suchness of the four immeasurables or the four formless absorptions, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the eight liberations, nor does he perceive the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality, as something that may be trusted and followed. Nor does he perceive the true suchness of the eight liberations, or the true suchness of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the gateway to liberation through emptiness, nor does he perceive the gateways to liberation through signlessness or wishlessness, as something that may be trusted and followed; nor does he perceive the true suchness of the gateway to liberation through emptiness, or the true suchness of the gateways to liberation through signlessness or wishlessness, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the five kinds of eyes, nor does he perceive the six superknowledges, as something that may be trusted and followed; nor does he perceive the true suchness of the five kinds of eyes, or the true suchness of the six superknowledges, as something that may be trusted and followed.

Subhuti! This great bodhisattva does not perceive the samadhi gateways, nor does he perceive the dharani gateways, as something that may be trusted and followed; nor does he perceive the true suchness of the samadhi gateways, or the true suchness of the dharani gateways, as something that may be trusted and followed.

Subhuti! That great bodhisattva does not perceive the ten powers of a Buddha, nor the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as things that can be trusted and followed; nor does he perceive the true suchness of the ten powers of a Buddha, or the true suchness of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as things that can be trusted and followed.

Subhuti! That great bodhisattva does not perceive the fruit of stream-entry, nor the fruits of once-returning, non-returning, or arhatship as things that can be trusted and followed; nor does he perceive the true suchness of the fruit of stream-entry, or the true suchness of the fruits of once-returning, non-returning, or arhatship as things that can be trusted and followed.

Subhuti! That great bodhisattva does not perceive the fruit of a pratyekabuddha as something that can be trusted and followed; nor does he perceive the true suchness of the fruit of a pratyekabuddha as something that can be trusted and followed.

Subhuti! That great bodhisattva does not perceive the knowledge of all things, nor the knowledge of the aspects of the path or the knowledge of all aspects as things that can be trusted and followed; nor does he perceive the true suchness of the knowledge of all things, or the true suchness of the knowledge of the aspects of the path or the knowledge of all aspects as things that can be trusted and followed.

Subhuti! That great bodhisattva does not perceive the stage of an ordinary being, nor the stage of a sravaka, the stage of a pratyekabuddha, the stage of a bodhisattva, or the stage of a Tathagata as things that can be trusted and followed; nor does he perceive the true suchness of the stage of an ordinary being, or the true suchness of the stage of a sravaka, the stage of a pratyekabuddha, the stage of a bodhisattva, or the stage of a Tathagata as things that can be trusted and followed.

Subhuti! That great bodhisattva does not perceive the supreme enlightenment of the Buddhas as something that can be trusted and followed; nor does he perceive the true suchness of the supreme enlightenment of the Buddhas as something that can be trusted and followed.

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

Furthermore, Subhuti! If a great bodhisattva abides at the stage of irreversibility, and an evil Mara, disguising himself as a bhikshu, comes to him and says: “The Dharma you practice is a Dharma of birth and death. It is not through this Dharma that the knowledge of omniscience can be attained.

You should now cultivate the path that ends suffering, swiftly bring all suffering to an end, and realize nirvana.” Thereupon, the evil Mara teaches the bodhisattva a semblance of the path that leads to continued birth and death, namely, the contemplation of a skeleton, the contemplation of a livid corpse, the contemplation of a corpse festering and ruptured, the contemplation of a swollen and bloated corpse, the contemplation of a corpse devoured by worms, or the contemplation of a corpse turning red; or loving-kindness, compassion, sympathetic joy, or equanimity; or the first dhyana, up to and including the fourth dhyana; or the sphere of infinite space, up to and including the sphere of neither perception nor non-perception.

He then tells the bodhisattva: “This is the true path and the true practice. By cultivating this path and this practice, you will attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the fruit of a pratyekabuddha. Through this path and this practice, you will swiftly bring all birth, aging, sickness, and death to an end.

Why endure the suffering of birth and death for so long? Even your present suffering body should be loathed and cast aside, much less should you seek a suffering body in the future! You should carefully reflect upon this and abandon your former faith.” Subhuti!

When that great bodhisattva hears these words, his mind remains unmoved. He is neither frightened nor fearful, and he entertains no doubts. He merely thinks: “This bhikshu has rendered me no small benefit, for he has taught me a semblance of the Dharma of the path, enabling me to understand that this path cannot lead to the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the fruit of a pratyekabuddha, much less to the supreme enlightenment of the Buddhas.” Having reflected thus, that great bodhisattva gives rise to profound joy and further thinks: “This bhikshu has greatly benefited me.

As an expedient means, he has taught me a Dharma that creates obstructions, enabling me to understand clearly the obstructive Dharma and then freely cultivate and train in the paths of the Three Vehicles.”

Subhuti! At that time, the evil Mara, knowing that the bodhisattva’s mind was filled with great joy, again said: “Good man! Would you like to see the great bodhisattvas who, over a long period of time, diligently cultivated fruitless practices? These are assemblies of great bodhisattvas who, throughout as many great kalpas as there are grains of sand in the Ganges, used immeasurable varieties of supremely exquisite clothing, food and drink, bedding, medicines, valuables, incense, flowers, and so forth to revere, make offerings to, honor, and praise as many Buddhas, Blessed Ones, as there are grains of sand in the Ganges.”

They also practiced the perfection of generosity in the presence of Buddhas as numerous as the sands of the Ganges, and practiced the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita. In the presence of Buddhas as numerous as the sands of the Ganges, they also trained in abiding in the emptiness of internal phenomena;

trained in abiding in 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 the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change in phenomena, the emptiness of the essential nature of phenomena, the emptiness of the individual characteristics of phenomena, the emptiness of the common characteristics of phenomena, the emptiness of all phenomena, the emptiness of the non-apprehensibility of phenomena, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence.

In the presence of Buddhas as numerous as the sands of the Ganges, they also trained in abiding in suchness; trained in abiding in the dharma realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, and the inconceivable realm. In the presence of Buddhas as numerous as the sands of the Ganges, they also cultivated the four foundations of mindfulness, the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

In the presence of Buddhas as numerous as the sands of the Ganges, they also trained in abiding in the Noble Truth of suffering and trained in abiding in the Noble Truths of its origin, cessation, and the path. In the presence of Buddhas as numerous as the sands of the Ganges, they also cultivated the four meditative concentrations, the four immeasurables, and the four formless absorptions. In the presence of Buddhas as numerous as the sands of the Ganges, they also cultivated the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

In the presence of Buddhas as numerous as the sands of the Ganges, they also cultivated the gateway to liberation through emptiness and the gateways to liberation through signlessness and wishlessness. In the presence of Buddhas as numerous as the sands of the Ganges, they also cultivated the Ground of Great Joy, the Ground Free from Defilement, the Luminous Ground, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground.

In the presence of Buddhas as numerous as the sands of the Ganges, they also cultivated the five kinds of eyes and the six superknowledges. In the presence of Buddhas as numerous as the sands of the Ganges, they also cultivated the gateways of samadhi and the gateways of dharani. In the presence of Buddhas as numerous as the sands of the Ganges, they also cultivated the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

In the presence of Buddhas as numerous as the sands of the Ganges, they also cultivated the quality of never losing mindfulness and the nature of constant equanimity. In the presence of Buddhas as numerous as the sands of the Ganges, they also cultivated contemplation of the twelve links of dependent origination in both the forward and reverse orders. In the presence of Buddhas as numerous as the sands of the Ganges, they also purified Buddha lands and brought sentient beings to maturity.

In the presence of Buddhas as numerous as the sands of the Ganges, they also cultivated the bodhisattvas’ extraordinary superknowledges. In the presence of Buddhas as numerous as the sands of the Ganges, they also cultivated the perfection of lifespan, trained in turning the Dharma wheel, and upheld the true Dharma. In the presence of Buddhas as numerous as the sands of the Ganges, they also cultivated the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Those assemblies of great bodhisattvas also drew near to and served Buddhas as numerous as the sands of the Ganges, and in the presence of those Buddhas they inquired about the path of the great bodhisattva, saying: How does a great bodhisattva abide in the Great Vehicle? How does a great bodhisattva practice the perfection of generosity and practice the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita?

How does a great bodhisattva train in abiding in the emptiness of internal phenomena; train in abiding in 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 the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change in phenomena, the emptiness of the essential nature of phenomena, the emptiness of the individual characteristics of phenomena, the emptiness of the common characteristics of phenomena, the emptiness of all phenomena, the emptiness of the non-apprehensibility of phenomena, the emptiness of nonexistence, the emptiness of intrinsic nature,

and the emptiness of the intrinsic nature of nonexistence?

How does a great bodhisattva train in abiding in suchness; train in abiding in the dharma realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, and the inconceivable realm? How does a great bodhisattva cultivate the four foundations of mindfulness, the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path?

How does a great bodhisattva train in abiding in the Noble Truth of suffering and train in abiding in the Noble Truths of its origin, cessation, and the path? How does a great bodhisattva cultivate the four meditative concentrations, the four immeasurables, and the four formless absorptions? How does a great bodhisattva cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?

How does a great bodhisattva cultivate the gateway to liberation through emptiness and the gateways to liberation through signlessness and wishlessness? How does a great bodhisattva cultivate the Ground of Great Joy, the Ground Free from Defilement, the Luminous Ground, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground?

How does a great bodhisattva cultivate the five kinds of eyes and the six superknowledges? How does a great bodhisattva cultivate the gateways of samadhi and the gateways of dharani? How does a great bodhisattva cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

How does a great bodhisattva cultivate the quality of never losing mindfulness and the nature of constant equanimity? How does a great bodhisattva cultivate contemplation of the twelve links of dependent origination in both the forward and reverse orders? How does a great bodhisattva purify Buddha lands and bring sentient beings to maturity?

How does a great bodhisattva cultivate the bodhisattvas’ extraordinary superknowledges? How does a great bodhisattva cultivate the perfection of lifespan? How does a great bodhisattva train in turning the great Dharma wheel?

How does a great bodhisattva uphold the true Dharma so that it may long endure? How does a great bodhisattva cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?

Having thus inquired of Buddhas, the Blessed Ones, as numerous as the sands of the Ganges, those Buddhas expounded these matters to them in due sequence. Following the Buddhas’ teachings, those assemblies of great bodhisattvas abided and trained accordingly. Yet even after striving diligently for immeasurable kalpas, they still could not attain omniscient wisdom. How much less could you attain the highest perfect enlightenment through what you now cultivate and study!

Subhuti, although that great bodhisattva hears these words, his mind does not change. He is neither startled nor frightened, and is free from doubt and perplexity. Instead, he rejoices all the more and thinks: “This bhiksu has now brought me great benefit. As an expedient means for my sake, he has spoken of teachings that obstruct the path, enabling me to recognize these teachings as obstacles to the path. Through them one certainly cannot attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the state of a pratyekabuddha, much less omniscient wisdom.”

Subhuti, the evil Mara then knows that the mind of that great bodhisattva does not retreat and is free from fear and doubt. Right there, he transforms himself into innumerable bhiksu figures and says to the bodhisattva: “In past lives all these bhiksus sought the highest perfect enlightenment. For immeasurable kalpas they practiced difficult ascetic deeds, yet they could not attain it. They have now all retreated and abide in the state of arhatship; their defilements have been exhausted, and they have crossed beyond the ocean of suffering. How, then, could you attain the highest perfect enlightenment?”

Subhuti, after seeing and hearing this, that great bodhisattva immediately thinks: “Surely the evil Mara has transformed himself into these bhiksu figures to disturb my mind, and has therefore spoken teachings resembling obstacles to the path. There is no great bodhisattva who practices prajnaparamita through to the stage of perfection yet fails to attain the highest perfect enlightenment and instead retreats and falls into the stage of a sravaka or the stage of a pratyekabuddha!”

At that time, the bodhisattva further thought thus: If a great bodhisattva practices the perfection of giving and practices the perfections of pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita to consummation, yet does not attain supreme awakening, that is certainly impossible. If a great bodhisattva trains in abiding in inner emptiness;

trains in abiding in outer emptiness, inner-and-outer emptiness, 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, and the emptiness of the self-nature of nonexistence to consummation, yet does not realize supreme awakening, that is certainly impossible.

If a great bodhisattva trains in abiding in suchness; trains in abiding in the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm to consummation, yet does not realize supreme awakening, that is certainly impossible.

If a great bodhisattva cultivates the four establishments of mindfulness and cultivates 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 to consummation, yet does not realize supreme awakening, that is certainly impossible. If a great bodhisattva trains in abiding in the Noble Truth of suffering and trains in abiding in the Noble Truths of its origin, cessation, and the path to consummation, yet does not realize supreme awakening, that is certainly impossible.

If a great bodhisattva cultivates the four meditative absorptions and cultivates the four immeasurables and the four formless attainments to consummation, yet does not realize supreme awakening, that is certainly impossible. If a great bodhisattva cultivates the eight liberations and cultivates the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality to consummation, yet does not realize supreme awakening, that is certainly impossible.

If a great bodhisattva cultivates the gateway to liberation through emptiness and cultivates the gateways to liberation through signlessness and wishlessness to consummation, yet does not realize supreme awakening, that is certainly impossible. If a great bodhisattva cultivates the Ground of Great Joy and cultivates the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud to consummation, yet does not realize supreme awakening, that is certainly impossible.

If a great bodhisattva cultivates the five kinds of eyes and cultivates the six superknowledges to consummation, yet does not realize supreme awakening, that is certainly impossible. If a great bodhisattva cultivates the gateways of samadhi and cultivates the gateways of dharani to consummation, yet does not realize supreme awakening, that is certainly impossible. If a great bodhisattva cultivates the ten powers of a Buddha and cultivates 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 to consummation, yet does not realize supreme awakening, that is certainly impossible.

If a great bodhisattva cultivates the Dharma of never losing mindfulness and cultivates the nature of constant equanimity to consummation, yet does not realize supreme awakening, that is certainly impossible. If a great bodhisattva cultivates the contemplation of the twelve links of dependent origination in both forward and reverse order to consummation, yet does not realize supreme awakening, that is certainly impossible.

If a great bodhisattva purifies Buddha-fields and brings sentient beings to maturity to consummation, yet does not realize supreme awakening, that is certainly impossible. If a great bodhisattva cultivates the bodhisattvas’ extraordinary superknowledges to consummation, yet does not realize supreme awakening, that is certainly impossible. If a great bodhisattva cultivates the perfection of lifespan to consummation, yet does not realize supreme awakening, that is certainly impossible.

If a great bodhisattva trains in turning the Dharma wheel and preserving the true Dharma to consummation, yet does not realize supreme awakening, that is certainly impossible. If a great bodhisattva cultivates the knowledge of all things and cultivates the knowledge of the aspects of the paths and the knowledge of all aspects to consummation, yet does not attain supreme awakening, that is certainly impossible.

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

Furthermore, Subhuti! If a great bodhisattva at the stage of non-retrogression constantly practices prajnaparamita, that bodhisattva always thinks: If a great bodhisattva diligently cultivates and studies in accordance with the Buddha’s teachings, that bodhisattva never departs from the wondrous practices embraced—giving, pure morality, patient acceptance, vigor, meditation, and prajnaparamita; never departs from mental activity corresponding to giving, pure morality, patient acceptance, vigor, meditation, and prajnaparamita; never departs from mental activity corresponding to the knowledge of all-knowing wisdom; and always uses skillful means to exhort sentient beings diligently to cultivate and study giving, pure morality, patient acceptance, vigor, meditation, and prajnaparamita.

That great bodhisattva will certainly never abandon the perfection of giving, and will certainly never abandon the perfections of pure morality, patient acceptance, vigor, meditation, and prajnaparamita;

will certainly never abandon inner emptiness, and will certainly never abandon outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature;

will certainly never abandon suchness, and will certainly never abandon the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the fixed order of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; will certainly never abandon the four foundations of mindfulness, and will certainly never abandon 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; will certainly never abandon the Noble Truth of suffering, and will certainly never abandon the Noble Truths of the origin, cessation, and path;

will certainly never abandon the four meditative absorptions, and will certainly never abandon the four immeasurables and the four formless attainments; will certainly never abandon liberation; will certainly never abandon the eight spheres of mastery, the nine successive attainments, and the ten totalities; will certainly never abandon the Dharma gateway of the liberation of emptiness, and will certainly never abandon the Dharma gateways of the liberations of signlessness and wishlessness; will certainly never abandon the stage of Utmost Joy, and will certainly never abandon the stages of Stainlessness, Luminosity, Blazing Wisdom, Utterly Difficult to Conquer, Presence, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud;

will certainly never abandon the five kinds of eyes, and will certainly never abandon the six superknowledges; will certainly never abandon the Dharma gateways of samadhi, and will certainly never abandon the Dharma gateways of dharani; will certainly never abandon the ten powers of a Buddha, and will certainly never abandon the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; will certainly never abandon the Dharma of non-forgetfulness, and will certainly never abandon the nature of perpetual equanimity; will certainly never abandon all-knowledge, and will certainly never abandon the knowledge of path aspects and the knowledge of all aspects;

and will certainly never abandon unsurpassed perfect enlightenment.

Subhuti! If one has accomplished such practices, conditions, and characteristics, you should know that this is a great bodhisattva of non-retrogression.

Furthermore, Subhuti! If a great bodhisattva at the stage of non-retrogression constantly practices prajnaparamita, that bodhisattva always thinks: If a great bodhisattva understands the works of Mara, that bodhisattva does not follow the works of Mara; if that bodhisattva recognizes bad spiritual friends, that bodhisattva does not heed their words; if that bodhisattva understands sensory objects, that bodhisattva is not swayed by sensory objects.

That great bodhisattva will certainly never abandon the perfection of giving, and will certainly never abandon the perfections of pure morality, patient acceptance, vigor, meditation, and prajnaparamita;

will certainly never abandon inner emptiness, and will certainly never abandon outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature;

will certainly never abandon suchness, and will certainly never abandon the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the fixed order of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; will certainly never abandon the four foundations of mindfulness, and will certainly never abandon 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; will certainly never abandon the Noble Truth of suffering, and will certainly never abandon the Noble Truths of the origin, cessation, and path;

will certainly never abandon the four meditative absorptions, and will certainly never abandon the four immeasurables and the four formless attainments; will certainly never abandon the eight liberations, and will certainly never abandon the eight spheres of mastery, the nine successive attainments, and the ten totalities; will certainly never abandon the Dharma gateway of the liberation of emptiness, and will certainly never abandon the Dharma gateways of the liberations of signlessness and wishlessness; will certainly never abandon the stage of Utmost Joy, and will certainly never abandon the stages of Stainlessness, Luminosity, Blazing Wisdom, Utterly Difficult to Conquer, Presence, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud;

will certainly never abandon the five kinds of eyes, and will certainly never abandon the six superknowledges; will certainly never abandon the Dharma gateways of samadhi, and will certainly never abandon the Dharma gateways of dharani; will certainly never abandon the ten powers of a Buddha, and will certainly never abandon the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; will certainly never abandon the Dharma of non-forgetfulness, and will certainly never abandon the nature of perpetual equanimity; will certainly never abandon all-knowledge, and will certainly never abandon the knowledge of path aspects and the knowledge of all aspects;

and will certainly never abandon unsurpassed perfect enlightenment.

Subhuti! If one has accomplished such practices, conditions, and characteristics, you should know that this is a great bodhisattva of non-retrogression.

If a great bodhisattva at the stage of non-retrogression hears the essential Dharma taught by the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, that bodhisattva rejoices deeply at heart, reverently accepts it with faith, and skillfully understands its meaning and import. That bodhisattva’s mind is firm, like a diamond—immovable and unshakable—and that bodhisattva constantly and diligently cultivates and studies giving, pure morality, patient acceptance, vigor, meditation, and prajnaparamita, while also exhorting sentient beings diligently to cultivate and study giving, pure morality, patient acceptance, vigor, meditation, and prajnaparamita.

Subhuti! If one has accomplished such practices, conditions, and characteristics, you should know that this is a great bodhisattva of non-retrogression.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! From what do great bodhisattvas at the stage of non-retrogression turn back, such that they are called non-retrogressing?

The Buddha said: Subhuti! Because that great bodhisattva has turned back from the perception of form, that bodhisattva is called non-retrogressing; because that bodhisattva has turned back from the perceptions of feeling, perception, formations, and consciousness, that bodhisattva is called non-retrogressing.

Subhuti! Because that great bodhisattva has turned back from the perception of the eye ayatana, that bodhisattva is called non-retrogressing; because that bodhisattva has turned back from the perceptions of the ear, nose, tongue, body, and mind ayatanas, that bodhisattva is called non-retrogressing.

Subhuti! Because that great bodhisattva has turned back from the perception of the visible-object ayatana, that bodhisattva is called irreversible; because that bodhisattva has turned back from perceptions of the sound, odor, taste, tangible-object, and mental-object ayatanas, that bodhisattva is called irreversible.

Subhuti! Because that great bodhisattva has turned back from the perception of the eye dhatu, that bodhisattva is called irreversible; because that bodhisattva has turned back from perceptions of the ear, nose, tongue, body, and mind dhatus, that bodhisattva is called irreversible.

Subhuti! Because that great bodhisattva has turned back from the perception of the visible-form dhatu, that bodhisattva is called irreversible; because that bodhisattva has turned back from perceptions of the sound, odor, taste, tangible-object, and mental-object dhatus, that bodhisattva is called irreversible.

Subhuti! Because that great bodhisattva has turned back from the perception of the eye-consciousness dhatu, that bodhisattva is called irreversible; because that bodhisattva has turned back from perceptions of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus, that bodhisattva is called irreversible.

Subhuti! Because that great bodhisattva has turned back from the perception of eye-contact, that bodhisattva is called irreversible; because that bodhisattva has turned back from perceptions of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, that bodhisattva is called irreversible.

Subhuti! Because that great bodhisattva has turned back from the perception of feelings arising with eye-contact as their condition, that bodhisattva is called irreversible; because that bodhisattva has turned back from perceptions of feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as their condition, that bodhisattva is called irreversible.

Subhuti! Because that great bodhisattva has turned back from the perception of the earth dhatu, that bodhisattva is called irreversible; because that bodhisattva has turned back from perceptions of the water, fire, wind, space, and consciousness dhatus, that bodhisattva is called irreversible.

Subhuti! Because that great bodhisattva has turned back from the perception of ignorance, that bodhisattva is called irreversible; because that bodhisattva has turned back from perceptions of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death, that bodhisattva is called irreversible.

Subhuti! Because that great bodhisattva has turned back from the perception of greed, that bodhisattva is called irreversible; because that bodhisattva has turned back from perceptions of hatred, delusion, and all wrong views, that bodhisattva is called irreversible.

Fascicle 326

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