大般若波羅蜜多經

XXXXX. CHAPTER: SKILLFUL MEANS

03

Subhuti! Because this great bodhisattva turns away from the notion of the perfection of generosity, he is called Non-retrogressing; because he turns away from the notions of the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of inner emptiness, he is called Non-retrogressing; because he turns away from the notions of 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 essential nature, the emptiness of intrinsic 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, and the emptiness of the self-nature of nonexistence, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of suchness, he is called Non-retrogressing; because he turns away from the notions of the dharma-dhatu, Dharma-nature, 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, and the inconceivable realm, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of the four establishments of mindfulness, he is called Non-retrogressing; because he turns away from the notions of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of the Noble Truth of suffering, he is called Non-retrogressing; because he turns away from the notions of the Noble Truths of the origin, cessation, and path, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of the four meditative concentrations, he is called Non-retrogressing; because he turns away from the notions of the four immeasurables and the four formless absorptions, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of the eight liberations, he is called Non-retrogressing; because he turns away from the notions of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of the Dharma gateway of emptiness as liberation, he is called Non-retrogressing; because he turns away from the notions of the Dharma gateways of signlessness and wishlessness as liberation, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of the Ground of Great Joy, he is called Non-retrogressing; because he turns away from the notions of the Ground of Stainlessness, the Ground of Luminousness, 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, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of the five kinds of eyes, he is called Non-retrogressing; because he turns away from the notion of the six superknowledges, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of the samadhi Dharma gateways, he is called Non-retrogressing; because he turns away from the notion of the dharani Dharma gateways, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of the ten powers of a Buddha, he is called Non-retrogressing; because he turns away from the notions of 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, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of the Dharma of never losing mindfulness, he is called Non-retrogressing; because he turns away from the notion of the nature that perpetually abides in equanimity, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of the fruit of stream-entry, he is called Non-retrogressing; because he turns away from the notions of the fruits of once-returning, non-returning, and arhatship, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of the attainment of a pratyekabuddha, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of the knowledge of all things, he is called Non-retrogressing; because he turns away from the notions of the knowledge of the aspects of the paths and the knowledge of all aspects, he is called Non-retrogressing.

Subhuti! Because this great bodhisattva turns away from the notion of an ordinary person, he is called Non-retrogressing; because he turns away from the notions of a sravaka, a pratyekabuddha, a bodhisattva, and a Tathagata, he is called Non-retrogressing. Why is this so?

Subhuti! It is because this great bodhisattva contemplates all dharmas with the thought of emptiness and has entered the bodhisattva's right determination that transcends arising, to the point that he does not perceive even the slightest dharma that can be apprehended. Because nothing can be apprehended, there is no fabrication; because there is no fabrication, ultimately there is no arising; and because ultimately there is no arising, this is called the patient acceptance of the non-arising of dharmas. By realizing the patient acceptance of the non-arising of dharmas in this way, he is called a non-retrogressing great bodhisattva.

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

Furthermore, Subhuti! If a great bodhisattva dwelling on the stage of non-retrogression should be approached by an evil Mara who, wishing to trouble him, says to him: “The unsurpassed state of awakening is the same as space. Its intrinsic characteristics and self-nature are ultimately empty and utterly nonexistent.

The self-nature and intrinsic characteristics of all dharmas are likewise the same as space. Within the ultimate emptiness of self-nature and intrinsic characteristics, no dharma whatsoever can be called that which realizes, nor can any dharma whatsoever be called that which is realized. That which is realized, the place of realization, the time of realization, and the dharma through which realization occurs are also unapprehensible.

Since the nature and characteristics of all dharmas are empty and the same as space, why do you undergo futile hardship in seeking to realize the unsurpassed state of awakening? What you previously heard—that assemblies of bodhisattvas should realize the unsurpassed state of awakening—is entirely the teaching of Mara and is not the true word of the Buddha. You should abandon your vow for great bodhi.

Do not undergo prolonged hardship for the sake of all sentient beings in pursuit of illusory benefit. Although you practice difficult and arduous ascetic practices in the hope of seeking awakening, you will never attain it.” Then, Subhuti, upon hearing these words, this great bodhisattva carefully reflects: “This is the work of an evil Mara who wishes to obstruct and destroy my resolve to seek the unsurpassed state of awakening.

I must not now believe or follow his words. Although all dharmas are the same as space, and their self-nature and intrinsic characteristics are ultimately empty, sentient beings throughout the long night of birth and death do not know, see, understand, or awaken to this. Being deluded and heedless, they undergo intense suffering.

I should don the great armor of merit, whose nature and characteristics are empty like vast space, and swiftly proceed toward the unsurpassed state of awakening. For the sake of sentient beings, I shall teach the Dharma in accordance with their needs, enabling them to be liberated from the great suffering of birth and death, to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the attainment of a pratyekabuddha, or the unsurpassed state of awakening.”

Subhuti! From the time this great bodhisattva first aroused the aspiration, upon hearing this Dharma, their mind became steadfast, unmoving, and irreversible. Relying on this steadfast, unmoving, and irreversible mind, they constantly and rightly cultivate the perfections of generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita.

Through partial accomplishment of these six practices, they have entered the bodhisattva's certainty of freedom from arising. They then cultivate even more diligently and rightly the perfections of generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita. Through this, they enter the stage of irreversibility.

Therefore, although Mara devises all manner of deceptive means, he cannot cause the bodhisattva to turn back from the aspiration for great bodhi that has arisen.

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

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! Is this great bodhisattva called irreversible because of not turning back, or is this great bodhisattva called irreversible because of turning away?”

The Buddha said: “Subhuti! This great bodhisattva is called irreversible because of not turning back, and is also called irreversible because of turning away.”

“Blessed One! Why is this great bodhisattva called irreversible because of not turning back, and why is this great bodhisattva also called irreversible because of turning away?”

“Subhuti! Because this great bodhisattva has transcended the stages of the sravakas and pratyekabuddhas and will not fall back into either of those two stages, it is said that this great bodhisattva is called irreversible because of not turning back. This great bodhisattva has turned away from the stages of the sravakas and pratyekabuddhas and will certainly never fall back into either of those two stages. Therefore, it is said that this great bodhisattva is called irreversible because of turning away.

“Furthermore, Subhuti! If a great bodhisattva at the stage of irreversibility wishes to enter the first dhyana, they enter it at will; if they wish to enter the second, third, or fourth dhyana, they likewise enter it at will. If they wish to enter the immeasurable loving-kindness, they enter it at will; if they wish to enter the immeasurable compassion, sympathetic joy, or equanimity, they likewise enter it at will.

If they wish to enter the concentration of the sphere of infinite space, they enter it at will; if they wish to enter the concentrations of the sphere of infinite consciousness, the sphere of nothingness, or the sphere of neither perception nor non-perception, they likewise enter them at will. If they wish to arouse the four foundations of mindfulness, they arouse them at will; if they wish to arouse 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, they likewise arouse them at will.

If they wish to arouse the first liberation, they arouse it at will; if they wish to arouse the second liberation through the eighth liberation, they likewise arouse them at will. If they wish to arouse the first base of mastery, they arouse it at will; if they wish to arouse the second base of mastery through the eighth base of mastery, they likewise arouse them at will. If they wish to enter the concentration of the first dhyana, they enter it at will; if they wish to enter the concentration of the second dhyana through the concentration of the cessation of perception and feeling, they likewise enter them at will.

If they wish to arouse the first totality, they arouse it at will; if they wish to arouse the second totality through the tenth totality, they likewise arouse them at will. If they wish to arouse the liberation gateway of emptiness, they arouse it at will; if they wish to arouse the liberation gateways of signlessness or wishlessness, they likewise arouse them at will. If they wish to manifest the five superknowledges, they manifest them at will.

“Subhuti! Although this great bodhisattva enters the first dhyana, they do not accept the resultant state of the first dhyana. Although they enter the second, third, and fourth dhyanas, they do not accept the resultant states of the second, third, and fourth dhyanas.

Although they enter the immeasurable loving-kindness, they do not accept the resultant state of immeasurable loving-kindness; although they enter the immeasurable compassion, sympathetic joy, and equanimity, they do not accept the resultant states of immeasurable compassion, sympathetic joy, and equanimity. Although they enter the concentration of the sphere of infinite space, they do not accept the resultant state of the concentration of the sphere of infinite space.

Although they enter the concentrations of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, they do not accept the resultant states of the concentrations of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. Although they arouse the four foundations of mindfulness, they do not accept the resultant state of the four foundations of mindfulness.

Although they arouse the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, they do not accept the resultant states of the four right efforts through the Noble Eightfold Path. Although they arouse the first liberation, they do not accept the resultant state of the first liberation; although they arouse the second liberation through the eighth liberation, they do not accept the resultant states of the second liberation through the eighth liberation.

Although they arouse the first base of mastery, they do not accept the resultant state of the first base of mastery; although they arouse the second base of mastery through the eighth base of mastery, they do not accept the resultant states of the second base of mastery through the eighth base of mastery. Although they enter the concentration of the first dhyana, they do not accept the resultant state of the concentration of the first dhyana; although they enter the concentration of the second dhyana through the concentration of the cessation of perception and feeling, they do not accept the resultant states of the concentration of the second dhyana through the concentration of the cessation of perception and feeling.

Although they arouse the first totality, they do not accept the resultant state of the first totality; although they arouse the second totality through the tenth totality, they do not accept the resultant states of the second totality through the tenth totality. Although they arouse the liberation gateway of emptiness, they do not accept the resultant state of the liberation gateway of emptiness. Although they arouse the liberation gateways of signlessness and wishlessness, they do not accept the resultant states of the liberation gateways of signlessness and wishlessness.

Although they manifest the five superknowledges, they do not accept the resultant state of the five superknowledges.

“Subhuti! For this reason, this great bodhisattva is not reborn through the power of the immeasurable meditative concentrations and so forth, nor through the power of any other merit. Nor do they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the fruition of pratyekabuddhahood.

“Subhuti! Because this great bodhisattva wishes to benefit and bring happiness to sentient beings, they assume an appropriate body in accordance with whatever they wish to undertake; that is, they are able to assume a body in accordance with the aspirations of sentient beings.

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

Subhuti! If a great bodhisattva dwelling on the Stage of Non-retrogression has perfected the aspiration for unsurpassed bodhi, that bodhisattva never departs from the mind of great bodhi; does not esteem form, nor esteem feeling, perception, formations, or consciousness; does not esteem the eye ayatana, nor esteem the ear, nose, tongue, body, or mind ayatana; does not esteem the form ayatana, nor esteem the sound, odor, taste, tangible object, or mental-object ayatana; does not esteem the eye dhatu, nor esteem the ear, nose, tongue, body, or mind dhatu; does not esteem the form dhatu, nor esteem the sound, odor, taste, tangible object, or mental-object dhatu; does not esteem the eye-consciousness dhatu, nor esteem the ear-, nose-, tongue-, body-, or mind-consciousness dhatu;

does not esteem eye-contact, nor esteem ear-, nose-, tongue-, body-, or mind-contact; does not esteem the feelings produced with eye-contact as condition, nor esteem the feelings produced with ear-, nose-, tongue-, body-, or mind-contact as condition; does not esteem the earth dhatu, nor esteem the water, fire, wind, space, or consciousness dhatu; does not esteem the nature of conditions or dependent origination; does not esteem the subsidiary excellent marks; does not esteem phenomena possessing form or lacking form; does not esteem visible or invisible phenomena; does not esteem resistant or non-resistant phenomena; does not esteem contaminated or uncontaminated phenomena; does not esteem conditioned or unconditioned phenomena; does not esteem mundane or supramundane phenomena;

does not esteem a self; does not esteem a sentient being, living being, life principle, being born, being nurtured, being raised, transmigrating subject, mind-born being, youth, agent, experiencer, knower, or seer; does not esteem assemblies or retinues; does not esteem the paramita of generosity, nor esteem the paramitas of pure morality, patient acceptance, diligence, meditation, or prajnaparamita; does not esteem the ten wholesome paths of karma; does not esteem the four meditative absorptions, nor esteem the four immeasurables or four formless concentrations; does not esteem the five superknowledges;

does not esteem the four establishments of mindfulness, nor esteem the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, or eightfold noble path; does not esteem the eight liberations, nor esteem the eight spheres of mastery, nine successive concentrations, or ten spheres of totality; does not esteem the liberation gateway of emptiness, nor esteem the liberation gateways of signlessness or wishlessness; does not esteem the Noble Truth of suffering, nor esteem the Noble Truths of its origin, cessation, or the path;

does not esteem internal emptiness, nor esteem external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence;

does not esteem suchness, nor esteem the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from birth, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, or the inconceivable realm; does not esteem the Stage of Extreme Joy, nor esteem the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, or the Stage of the Dharma Cloud; does not esteem the five kinds of eyes, nor esteem the six superknowledges;

does not esteem the Buddha’s ten powers, nor esteem the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or eighteen exclusive qualities of a Buddha; does not esteem the Dharma of never losing mindfulness, nor esteem the nature of perpetual equanimity; does not esteem a sravaka, nor esteem a pratyekabuddha, bodhisattva, or Tathagata; does not esteem the fruit of stream-entry, nor esteem the fruits of once-returning, non-returning, or arhatship; does not esteem the fruit of pratyekabuddhahood; does not esteem the knowledge of all things, nor esteem the knowledge of the aspects of the path or the knowledge of all aspects; does not esteem the fruit of supreme awakening;

does not esteem the purification of Buddha lands, nor esteem the maturation of sentient beings; does not esteem seeing many Buddhas, nor esteem planting roots of virtue.

Why is this? Subhuti! It is because that great bodhisattva realizes that all phenomena are equal to space and that their intrinsic nature and individual characteristics are ultimately empty and utterly without anything that can be possessed.

That bodhisattva does not perceive even a single phenomenon in which esteem could arise. The producer, that which is produced, the time of production, the place of production, and that through which production occurs are all unobtainable. Why is this?

Subhuti! It is because all these phenomena are equal to space, their nature and characteristics are empty, and they have the meaning of non-arising.

Subhuti! That great bodhisattva has perfected the aspiration for unsurpassed bodhi and never departs from the mind of great bodhi. In all four bodily postures, whether going, coming, entering, leaving, raising a foot, or setting it down, that bodhisattva’s mind remains undistracted. Whether walking, standing, sitting, lying down, arriving, or remaining, that bodhisattva always maintains dignified conduct and abides in right mindfulness in everything undertaken.

Subhuti! If one has perfected such practices, conditions, and characteristics, you should know that one is a great bodhisattva who does not retrogress.

Furthermore, Subhuti! A great bodhisattva dwelling on the Stage of Non-retrogression may, through skillful means and for the sake of benefiting sentient beings, appear to live as a householder. Although appearing to enjoy the five sensual pleasures and musical entertainments, the bodhisattva develops no attachment to them. All is done to aid the various kinds of sentient beings: those needing food are given food, those needing drink are given drink, those needing clothing are given clothing, those needing bedding are given bedding, those needing medicine are given medicine, those needing houses are given houses, and those needing wealth are given wealth. According to the needs of sentient beings, the bodhisattva gives to them and causes all their wishes to be fulfilled.

Subhuti! That great bodhisattva personally practices the paramita of generosity, encourages others to practice the paramita of generosity, always delights in proclaiming the Dharma teaching of the practice of the paramita of generosity, and joyfully praises those who practice the paramita of generosity; personally practices the paramita of pure morality, encourages others to practice the paramita of pure morality, always delights in proclaiming the Dharma teaching of the practice of the paramita of pure morality, and joyfully praises those who practice the paramita of pure morality;

personally practices the paramita of patient acceptance, encourages others to practice the paramita of patient acceptance, always delights in proclaiming the Dharma teaching of the practice of the paramita of patient acceptance, and joyfully praises those who practice the paramita of patient acceptance; personally practices the paramita of diligence, encourages others to practice the paramita of diligence, always delights in proclaiming the Dharma teaching of the practice of the paramita of diligence, and joyfully praises those who practice the paramita of diligence;

personally practices the paramita of meditation, encourages others to practice the paramita of meditation, always delights in proclaiming the Dharma teaching of the practice of the paramita of meditation, and joyfully praises those who practice the paramita of meditation; personally practices prajnaparamita, encourages others to practice prajnaparamita, always delights in proclaiming the Dharma teaching of the practice of prajnaparamita, and joyfully praises those who practice prajnaparamita.

Subhuti! Although this great bodhisattva appears to live the household life, through the power of supernormal abilities or the power of great vows, he gathers all the precious things of Jambudvipa and offers them to the precious Buddha, Dharma, and Sangha, and gives them in charity to poor and needy sentient beings; through the power of supernormal abilities or the power of great vows, he gathers all the precious things of the four great continents and offers them to the precious Buddha, Dharma, and Sangha, and gives them in charity to poor and needy sentient beings;

through the power of supernormal abilities or the power of great vows, he gathers all the precious things of a small-thousandfold world and offers them to the precious Buddha, Dharma, and Sangha, and gives them in charity to poor and needy sentient beings; through the power of supernormal abilities or the power of great vows, he gathers all the precious things of a middle-thousandfold world and offers them to the precious Buddha, Dharma, and Sangha, and gives them in charity to poor and needy sentient beings; through the power of supernormal abilities or the power of great vows, he gathers all the precious things of a great trichiliocosm and offers them to the precious Buddha, Dharma, and Sangha, and gives them in charity to poor and needy sentient beings.

Subhuti! Although this great bodhisattva appears to live the household life, he constantly cultivates the pure life and never indulges in the objects of exquisite sensual desire. Although he appears to gather various precious things, he does not become attached to them; and when gathering the requisites of sensual pleasure and precious things, he never oppresses sentient beings or causes them sorrow and suffering.

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

Furthermore, Subhuti! If a great bodhisattva abides on the stage of non-retrogression, a Yaksha spirit-lord bearing a vajra constantly attends him on both sides and secretly protects him, always thinking: “Before long, this great bodhisattva will attain unsurpassed perfect awakening. I vow always to accompany and secretly protect him until he attains unsurpassed perfect awakening.” Five hosts of vajra-bearing spirits and Yakshas likewise follow and protect him, never leaving him even temporarily, so that humans, nonhumans, and others cannot harm him.

Devas, Maras, Brahmas, and other worldly powers are also incapable of using any means to destroy the resolve he has aroused to seek unsurpassed perfect awakening. Through these causes and conditions, until this great bodhisattva attains unsurpassed perfect awakening, his body and mind remain serene and are never disturbed.

Subhuti! If one has accomplished such practices, conditions, and characteristics, 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 five mundane faculties are never deficient: the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, and the faculty of the body. His five supramundane faculties are likewise never deficient: the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

Subhuti! The entire body of this great bodhisattva is perfect and adorned with excellent marks; the virtues of his mind increase from moment to moment until he attains unsurpassed perfect awakening.

Subhuti! If one has accomplished such practices, conditions, and characteristics, 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 always advances upward and never descends.

At that time, the Venerable Subhuti asked the Buddha: “Blessed One! Why is it said that this great bodhisattva always advances upward and never descends?”

The Buddha said: “Subhuti! Because all the afflictions of this great bodhisattva no longer arise, while his virtues increase with every instant until he attains unsurpassed perfect awakening, and because his mind is never distracted at any time, I say that this great bodhisattva always advances upward and never descends.”

Subhuti! If one has accomplished such practices, conditions, and characteristics, 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 accomplishes the mental orientation toward unsurpassed bodhi and never departs from the mind of great bodhi. Because his livelihood is pure, he does not engage in wrong livelihoods such as spells, medicines, or divination.

For the sake of fame and gain, he does not invoke ghosts and spirits and cause them to possess men or women so that he may question them about good and ill fortune. Nor does he invoke or restrain ghosts or animals, whether large or small, male or female, causing them to display extraordinary phenomena. Nor does he examine physical signs to determine the length of men’s and women’s lives, their wealth, status, or good and evil circumstances.

Nor does he make predictions about cold and heat, abundant and poor harvests, good and ill fortune, or favorable and unfavorable events, thereby confusing sentient beings. Nor does he use spells to compound medicines and treat illnesses according to heterodox ways. When associating with the powerful and noble, or looking upon men and women laughing and conversing together, he does not give rise to a defiled mind, much less engage in any other such conduct.

Why is this?

Subhuti! It is because this great bodhisattva knows that the intrinsic characteristics of all dharmas are empty. Within the emptiness of intrinsic characteristics, he perceives neither the existence of characteristics nor characteristics themselves. He remains far removed from all forms of wrong livelihood, such as spells, medicines, and physiognomy, and seeks only unsurpassed perfect awakening so as ultimately to benefit all kinds of sentient beings.

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

Furthermore, Subhuti! If a great bodhisattva abides on the stage of non-retrogression, although he is skilled in worldly literature and crafts, he does not become infatuated with them. Why is this? Subhuti! It is because this great bodhisattva realizes that all dharmas are ultimately empty; within ultimate emptiness, worldly literature and crafts cannot be apprehended. Moreover, the various forms of worldly literature and crafts all consist of miscellaneous discourse associated with wrong livelihood. Therefore, although the bodhisattva understands them, he does not practice them.

Subhuti! Although this great bodhisattva thoroughly understands the treatises and writings of worldly non-Buddhist traditions, he takes no delight in composing them. Why is this? Subhuti! It is because this great bodhisattva clearly understands that the nature and characteristics of all dharmas are empty; within this emptiness, no treatise or writing can be apprehended. Moreover, the principles and matters set forth in the treatises and writings of worldly non-Buddhist traditions mostly contain additions and omissions. They are not teachings that should be followed on the bodhisattva path; they are all conceptual proliferations and belong to the category of miscellaneous discourse. Therefore, although the bodhisattva understands them, he takes no delight in them.

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

Furthermore, Subhuti! Great bodhisattvas who abide on the stage of non-retrogression have still other practices, conditions, and characteristics. I shall explain and distinguish them for you. You should listen attentively and reflect upon them carefully.

Subhuti replied: “Yes, Blessed One! Please instruct us. We shall listen with undivided attention.”

The Buddha said: Subhuti, if a great bodhisattva at the stage of non-retrogression practices the profound prajnaparamita, that bodhisattva fully comprehends that all dharmas are without anything that can be possessed, never becomes separated from the mind of great bodhi, does not delight in examining and discussing the form skandha, and does not delight in examining and discussing the skandhas of feeling, perception, formations, and consciousness; does not delight in examining and discussing the eye ayatana, and does not delight in examining and discussing the ear, nose, tongue, body, and mind ayatanas; does not delight in examining and discussing the form ayatana, and does not delight in examining and discussing the sound, odor, taste, tangible object, and dharma ayatanas;

does not delight in examining and discussing the eye dhatu, and does not delight in examining and discussing the ear, nose, tongue, body, and mind dhatus; does not delight in examining and discussing the form dhatu, and does not delight in examining and discussing the sound, odor, taste, tangible object, and dharma dhatus; does not delight in examining and discussing the eye-consciousness dhatu, and does not delight in examining and discussing the ear-, nose-, tongue-, body-, and mind-consciousness dhatus; does not delight in examining and discussing eye-contact, and does not delight in examining and discussing ear-, nose-, tongue-, body-, and mind-contact;

does not delight in examining and discussing the feelings that arise conditioned by eye-contact, and does not delight in examining and discussing the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact; does not delight in examining and discussing the earth dhatu, and does not delight in examining and discussing the water, fire, wind, space, and consciousness dhatus; does not delight in examining and discussing ignorance, and does not delight in examining and discussing formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging, and death.

Why is this?

Subhuti, it is because that great bodhisattva has thoroughly contemplated and fully comprehended the principle of the ultimate emptiness of the skandhas, ayatanas, dhatus, the nature of conditions, and dependent origination.

Subhuti, that great bodhisattva does not delight in examining and discussing the affairs of kings. Why is this? Subhuti, it is because that great bodhisattva abides well in the emptiness of dharmas and does not perceive even the slightest dharma as possessing the characteristics of superiority or inferiority, nobility or baseness.

Subhuti, that great bodhisattva does not delight in examining and discussing the affairs of bandits. Why is this? Subhuti, it is because that great bodhisattva abides in the emptiness of intrinsic characteristics and does not perceive even the slightest dharma as possessing the characteristics of gain or loss, giving or taking.

Subhuti, that great bodhisattva does not delight in examining and discussing military affairs. Why is this? Subhuti, it is because that great bodhisattva abides in the emptiness of intrinsic nature and does not perceive dharmas as possessing the characteristics of being many or few, gathered or dispersed.

Subhuti, that great bodhisattva does not delight in examining and discussing disputes. Why is this? Subhuti, it is because that great bodhisattva abides well in suchness and does not perceive even the slightest dharma as possessing the characteristics of hardness or softness, affection or anger.

Subhuti, that great bodhisattva does not delight in examining and discussing men and women. Why is this? Subhuti, it is because that great bodhisattva abides in the emptiness of all dharmas and does not perceive even the slightest dharma as possessing the characteristics of beauty or ugliness, affection or aversion.

Subhuti, that great bodhisattva does not delight in examining and discussing villages. Why is this? Subhuti, it is because that great bodhisattva abides in the true nature of dharmas and does not perceive even the slightest dharma as possessing the characteristics of increase or decrease, gathering or dispersion.

Subhuti, that great bodhisattva does not delight in examining and discussing towns and cities. Why is this? Subhuti, it is because that great bodhisattva abides in the realm of empty space and does not perceive dharmas as possessing the characteristics of superiority or inferiority, goodness or badness.

Subhuti, that great bodhisattva does not delight in examining and discussing countries. Why is this? Subhuti, it is because that great bodhisattva abides in the ultimate reality and does not perceive dharmas as possessing the characteristics of belonging or not belonging to this place or that place.

Subhuti, that great bodhisattva does not delight in examining and discussing characteristics. Why is this? Subhuti, it is because that great bodhisattva abides in signlessness and does not perceive dharmas as possessing the characteristics of increase, decrease, or differentiation.

Subhuti, that great bodhisattva does not delight in examining and discussing a self, a sentient being, a life continuum, one who gives rise to life, one who nourishes, one who matures, one who transmigrates, a mind-born being, a youth, an agent, one who experiences karmic results, a knower, or a seer. Why is this? Subhuti, it is because that great bodhisattva abides in the ultimate emptiness of dharmas and utterly fails to perceive a self, up to and including a seer, as possessing characteristics of existence, nonexistence, or differentiation.

Subhuti, that great bodhisattva does not delight in examining and discussing such worldly matters, but delights only in examining and discussing prajnaparamita. Why is this? Subhuti, it is because profound prajnaparamita is free from all characteristics and is capable of bringing about the attainment of unsurpassed enlightenment.

Subhuti, that great bodhisattva is never separated from the mental attention associated with the knowledge of all-knowledge; practices the paramita of generosity, free from stinginess; practices the paramita of pure morality, free from breaches of morality; practices the paramita of patient acceptance, free from anger and contention; practices the paramita of diligence, free from indolence; practices the paramita of meditative concentration, free from distraction; and practices the paramita of prajna, free from delusion.

Subhuti, although that great bodhisattva abides in the emptiness of all dharmas, that bodhisattva delights in the true Dharma and does not delight in what is contrary to Dharma; although abiding in the ungraspable emptiness of dharmas, that bodhisattva constantly praises the indestructible nature of dharmas for the benefit of sentient beings; although abiding in suchness and the dharma-dhatu, that bodhisattva delights in spiritual friends and does not delight in evil companions.

Here, spiritual friends are the Tathagatas, Arhats, Perfectly Enlightened Ones and the assemblies of great bodhisattvas. Those belonging to the vehicles of the shravakas, pratyekabuddhas, and so forth, who are capable of teaching and establishing sentient beings so that they may advance toward unsurpassed enlightenment, are also called spiritual friends.

Subhuti, because that great bodhisattva wishes to hear the Dharma, that bodhisattva always delights in seeing Buddhas. Upon hearing that a Tathagata, Arhat, Perfectly Enlightened One in another world is teaching the true Dharma, that bodhisattva immediately uses the power of vows to be born in that realm, where that bodhisattva reveres and makes offerings to the Buddha and hears and receives the true Dharma.

Subhuti, whether by day or by night, that great bodhisattva is never separated from the mental attention of recollecting the Buddha and is never separated from the mental attention of hearing the Dharma. Because of these causes and conditions, wherever there are lands in which Tathagatas, Arhats, Perfectly Enlightened Ones are teaching the true Dharma, that bodhisattva relies upon the power of vows to be born there, or relies upon supernormal powers to go there and hear the Dharma. Because of these causes and conditions, wherever these bodhisattvas are born, they always encounter Buddhas and continually hear the true Dharma without interruption.

Subhuti, because that great bodhisattva always seeks the benefit and happiness of sentient beings, although that bodhisattva continually enters the profound concentrations of the formless meditations, through skillful means that bodhisattva arouses a mind of the Desire Realm and teaches sentient beings the ten wholesome paths of karma; and through the power of vows, that bodhisattva also manifests birth in a Desire Realm where a Buddha is present.

Subhuti, if a great bodhisattva has accomplished such practices, conditions, and characteristics, you should know that this is a great bodhisattva at the stage of non-retrogression.

Furthermore, Subhuti, a great bodhisattva at the stage of non-retrogression constantly practices the paramita of generosity and constantly practices the paramitas of pure morality, patient acceptance, diligence, meditative concentration, and prajna.

Subhuti, that great bodhisattva constantly abides in the emptiness of the internal, constantly abides 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 nonchange, the emptiness of intrinsic nature, the emptiness of intrinsic 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.

Subhuti! That great bodhisattva constantly abides in suchness; constantly abides 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 Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

Subhuti! That great bodhisattva constantly cultivates the four foundations of mindfulness; constantly cultivates 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.

Subhuti! That great bodhisattva constantly abides in the Noble Truth of suffering; constantly abides in the Noble Truths of its origin, cessation, and the path.

Subhuti! That great bodhisattva constantly cultivates the four dhyanas; constantly cultivates the four immeasurables and the four formless absorptions.

Subhuti! That great bodhisattva constantly cultivates the eight liberations; constantly cultivates the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Subhuti! That great bodhisattva constantly cultivates the Dharma gateway of liberation through emptiness; constantly cultivates the Dharma gateways of liberation through signlessness and wishlessness.

Subhuti! That great bodhisattva constantly cultivates the five kinds of eyes; constantly cultivates the six superknowledges.

Subhuti! That great bodhisattva constantly cultivates the Dharma gateways of samadhi; constantly cultivates the Dharma gateways of dharani.

Subhuti! That great bodhisattva constantly cultivates the ten powers of a Buddha; constantly 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.

Subhuti! That great bodhisattva constantly cultivates the knowledge of all things; constantly cultivates the knowledge of the aspects of the paths and the knowledge of all aspects.

Subhuti! That great bodhisattva never gives rise to doubt or uncertainty regarding his own stage, nor does he think: “I am irreversible,” or “I am not irreversible.” Why is this? Subhuti! It is because that great bodhisattva does not perceive even the slightest dharma of which it could be said that it retreats from unsurpassed perfect enlightenment, nor does he perceive even the slightest dharma of which it could be said that it does not retreat from unsurpassed perfect enlightenment.

Subhuti! That great bodhisattva has no doubt or uncertainty regarding the dharmas of his own stage. Why is this? Subhuti! It is because that great bodhisattva has thoroughly understood and fully comprehended the dharmas of his own stage.

Subhuti! Just as stream-enterers abide in the fruit of stream-entry and have no doubt or uncertainty regarding the dharmas of their own fruit, so too once-returners, non-returners, arhats, and pratyekabuddhas each abide securely in the fruit they have realized and have no doubt or uncertainty regarding the dharmas of their own realization. That great bodhisattva is likewise: regarding the stage of irreversibility in which he abides and all the dharmas it encompasses, he directly knows and directly sees them, without doubt or uncertainty.

Subhuti! That great bodhisattva at the stage of irreversibility, while abiding in this stage, purifies Buddha lands, brings sentient beings to maturity, and cultivates all merits. Whenever the works of Mara arise, he immediately recognizes them. He is not swayed by the power of Mara’s works and is able skillfully to subdue every kind of demonic activity, so that the merits of his practice remain unobstructed.

Subhuti! Suppose a person commits an act entailing immediate retribution. The mind associated with that act continually follows him and cannot be cast off even until the end of his life. Why is this? Subhuti! It is because the fetters of that act entailing immediate retribution arise together with him; their power grows ever stronger and continually follows him. Even until the end of his life, he cannot restrain them, and even if another state of mind arises, it cannot obstruct them.

Subhuti! That great bodhisattva at the stage of irreversibility is likewise. Abiding in his own stage, his mind remains unmoved and free from discrimination.

No devas, humans, or asuras in the world can shake him. Why is this? It is because that great bodhisattva’s mind is steadfast, surpassing all devas, humans, Maras, Brahmas, asuras, and others in the world.

He has entered the bodhisattva’s certainty of the right nature, free from arising, and abides at the stage of irreversibility. He has attained the superknowledges of Bodhisattva Manjusri, brings sentient beings to maturity, and purifies Buddha lands. Traveling from one Buddha land to another, he makes offerings to, reveres, honors, and praises all Buddhas, the Blessed Ones; listens to the true Dharma; plants roots of virtue in the presence of the Buddhas; and asks them about the meanings of the Dharma studied by bodhisattvas.

Subhuti! That great bodhisattva abides in his own stage. Whenever the works of Mara arise, he immediately recognizes them and is never swayed by them. Through the power of skillful means, he gathers all the works of Mara together, places them within ultimate reality, and expediently eliminates them. He has no doubt or uncertainty regarding the dharmas of his own stage. Why is this? Subhuti! It is because that great bodhisattva knows that all dharmas enter ultimate reality and fully comprehends that ultimate reality is neither one nor many. Within ultimate reality there is no discrimination. Because he has no doubt or uncertainty regarding ultimate reality, he likewise has no hesitation regarding the dharmas of his own stage.

Subhuti! Even though that great bodhisattva undergoes further rebirths, he does not retreat from ultimate reality toward the stage of a sravaka or a pratyekabuddha. Why is this? Subhuti! It is because that great bodhisattva knows that the intrinsic characteristics of all dharmas are empty, and within this emptiness of dharmas he perceives no dharma that either arises or ceases, is defiled or purified.

Subhuti! Even when that great bodhisattva is about to pass from one body to another, he does not doubt whether he will or will not attain unsurpassed perfect enlightenment. Why is this? Subhuti! It is because that great bodhisattva fully comprehends that the intrinsic characteristics of all dharmas are empty, and that very emptiness is unsurpassed perfect enlightenment.

Subhuti! That great bodhisattva abides in his own stage without depending upon other conditions, and no one can undermine the dharmas of his stage. Why is this? Subhuti! It is because that great bodhisattva has perfected immovable, irreversible wisdom, which no adverse condition can overturn.

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

Furthermore, Subhuti! If a great bodhisattva is at the stage of irreversibility, suppose the evil Mara assumes the form of a Buddha, approaches him, and says: “You should now seek the fruit of arhatship, utterly exhaust all outflows, and realize parinirvana. You are not yet capable of receiving a prediction of great enlightenment, nor have you realized the patient acceptance of the non-arising of dharmas.

You do not yet possess the practices, attributes, and signs of the stage of irreversibility. The Tathagata should not predict that you will attain unsurpassed perfect enlightenment. Only when you fully possess the practices, attributes, and signs of the stage of irreversibility can you, a great bodhisattva, hope for a Buddha’s prediction that you will attain unsurpassed perfect enlightenment.” Subhuti!

Upon hearing these words, that irreversible great bodhisattva’s mind does not change. He is neither startled nor afraid, and neither retreats nor becomes dejected.

Subhuti! That great bodhisattva personally knows through realization: “In the presence of the Tathagatas of the past, I have certainly already received a prediction of great enlightenment.” Why is this? Great bodhisattvas who have perfected such supreme qualities are certain to receive from the Buddhas a prediction of enlightenment. Since I have perfected such supreme qualities, how could the Buddhas not have bestowed such a prediction upon me? Therefore, in the presence of the Buddhas of the past, I have certainly already received a prediction of great enlightenment.

Subhuti, even if Mara or an emissary of Mara assumes the form of a Buddha, approaches that great bodhisattva, and predicts for him the attainment of the stage of a shravaka or the stage of a pratyekabuddha, saying, “Good man, what need have you of unsurpassed perfect enlightenment? For a long time you have endured the great suffering of birth and death in samsara. You should quickly realize for yourself nirvana without remainder, forever leave birth and death far behind, and attain ultimate peace and bliss,” then, Subhuti, after hearing these words, that great bodhisattva thinks: “This is certainly Mara or an emissary of Mara who has assumed the appearance of a Buddha to disturb my mind.

He predicts for me the stages of a shravaka and a pratyekabuddha so that I will regress from unsurpassed perfect enlightenment. Why? Because it is certainly impossible for any Buddha to instruct bodhisattvas to proceed toward the stages of shravakas and pratyekabuddhas and abandon unsurpassed perfect enlightenment.”

Subhuti, even if Mara or an emissary of Mara assumes the form of a Buddha and says to the bodhisattvas, “The Mahayana scriptures that you have accepted and upheld were not spoken by the Buddha, nor were they spoken by disciples of the Tathagata. They were spoken by Maras or adherents of other paths in order to deceive and delude you. You should no longer accept, uphold, read, or recite them,” then, Subhuti, after hearing these words, that great bodhisattva immediately thinks: “This is certainly Mara or one of Mara’s retinue.

He wishes to make me grow weary of and abandon unsurpassed perfect enlightenment; therefore, he says that the profound Mahayana scriptures were not spoken by the Buddha or by disciples of the Tathagata. Why? Because it is certainly impossible to attain unsurpassed perfect enlightenment apart from these scriptures.”

Subhuti, you should know that this great bodhisattva already abides at the stage of non-retrogression. In the distant past, a Tathagata, Arhat, Perfectly and Completely Enlightened One bestowed a prediction upon this great bodhisattva. Why? Subhuti, because this great bodhisattva has fully accomplished the practices, characteristics, and signs of the stage of non-retrogression. If a great bodhisattva has accomplished such practices, characteristics, and signs, you should know that he has received the prediction of great enlightenment and certainly already abides at the stage of non-retrogression.

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

Furthermore, Subhuti, when a great bodhisattva at the stage of non-retrogression practices the profound prajnaparamita, he protects the true Dharma without sparing his body or life, constantly thinking: “I would rather relinquish my wealth, relatives, body, and life, but I will never relinquish the true Dharma of the Buddhas. Why? Because wealth, relatives, body, and life are commonly possessed in life after life and are very easily obtained, but the true Dharma of the Buddhas is encountered only once in hundreds of thousands of kotis of nayutas of kalpas, and brings immense and enduring benefit.”

Subhuti, when protecting the true Dharma, that great bodhisattva thinks: “I do not protect only the true Dharma of one Buddha, two Buddhas, or even hundreds of thousands of Buddhas. I protect the true Dharma of all Buddhas throughout the ten directions and the three periods of time, ensuring that it suffers no loss or impairment.”

At that time, the Venerable Subhuti said to the Buddha: “Blessed One, what is called the true Dharma of the Buddhas? How does that great bodhisattva protect it without sparing his body or life?”

The Buddha said: “Subhuti, the teachings on emptiness taught by all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones for the sake of the bodhisattvas are called the true Dharma of the Buddhas. Some foolish people malign and disparage them, saying: ‘This is not the Dharma, not the Vinaya, and not the sacred teaching spoken by the Teacher of Gods and Humans. By practicing this teaching, one cannot attain bodhi or realize the peace and bliss of nirvana.’

“Subhuti, that great bodhisattva protects the true Dharma without sparing his body or life, constantly thinking: ‘The emptiness of all phenomena taught by the Tathagata is the refuge and support of sentient beings. By studying and practicing this teaching, bodhisattvas quickly attain unsurpassed perfect enlightenment, rescue sentient beings from the suffering, sorrow, and distress of birth, aging, illness, and death, and enable them to attain the ultimate peace and bliss of nirvana. Therefore, I must protect it without sparing my body or life.’

“He also thinks: ‘I too shall be numbered among the Buddhas of the future, for the Buddha has bestowed upon me the prediction of great bodhi. For this reason, the true Dharma of the Buddhas is my own Dharma, and I must protect it without sparing my body or life. In the future, when I attain Buddhahood, I too shall teach this emptiness of all phenomena.’

“Subhuti, perceiving this benefit, that great bodhisattva protects the true Dharma taught by the Tathagata without sparing his body or life.

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

“Furthermore, Subhuti, if a great bodhisattva at the stage of non-retrogression hears the true Dharma taught by the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, he has no doubt or perplexity. Having heard it, he accepts and retains it, never forgetting it until he attains unsurpassed perfect enlightenment. Why? Because that bodhisattva has skillfully realized dharanis.”

At that time, the Venerable Subhuti said to the Buddha: “Blessed One, which dharanis has this great bodhisattva attained, such that he never forgets the sutras taught by the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones and has no doubt or perplexity concerning them?”

The Buddha said: “Subhuti, this great bodhisattva has attained the Syllable Treasury Dharani, the Ocean-Seal Dharani, the Lotus Assembly Treasury Dharani, and others. Therefore, upon hearing the sutras taught by the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, he never forgets them and has no doubt or perplexity concerning them.”

Then the Venerable Subhuti again said to the Buddha: “Blessed One, is it only when that great bodhisattva hears the true Dharma taught by the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones that he has no doubt or perplexity, and, having heard it, accepts and retains it without ever forgetting it until he attains unsurpassed perfect enlightenment? Or, when he hears the true Dharma taught by shravakas, pratyekabuddhas, bodhisattvas, devas, nagas, yakshas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and others, can he likewise have no doubt or perplexity concerning that Dharma and, having heard it, accept and retain it without ever forgetting it until he attains great enlightenment?”

The Buddha said: “Subhuti, when that great bodhisattva hears the meanings, words, and sounds uttered by all kinds of sentient beings, he can fully comprehend them without doubt or perplexity and will never forget them, even to the end of the future. Why? Because he has attained the Syllable Treasury Dharani and other dharanis, which retain spoken words and prevent them from being forgotten.

“Subhuti, if one has accomplished such practices, characteristics, and signs, you should know that this is a non-retrogressing great bodhisattva.”

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