The Transcendent Perfection of Wisdom in Ten Thousand Lines
Irreversibility

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! Are great bodhisattva beings, who properly realize the defining characteristics of phenomena in this way, irreversible?”428

“Yes, they are, Su­bhūti!”

“Reverend Lord! What are the attributes of the irreversible great bodhisattva beings? What are their indications? What are their signs? How should we properly understand the irreversible great bodhisattva beings?”

The Blessed One replied to the venerable Su­bhūti, “That which has been explained as the level of ordinary people, the level of the śrāvakas, the level of the pratyekabuddhas, the level of the bodhisattvas, and the level of the tathāgatas‍—all these levels are [identical with] the real nature of phenomena, which is unchanging, non-conceptual, non-dual, and indivisible. The real nature of those great bodhisattva beings engages with this real nature of phenomena, [F.351.b] but their real nature does not conceive of the real nature of phenomena. They engage with the real nature of phenomena absolutely non-conceptually, and when they have done so, and understood the real nature of those [phenomena], they do not then reject it, doubting that this is not the real nature of phenomena. Rather, they think, ‘This real nature is absolutely unique. It is the expanse of reality, and the maturity of reality!’ They do not prattle incoherently.429 They speak words that are entirely meaningful, without speaking meaninglessly. They do not look upon what others have and have not done. They endeavour to speak well. Su­bhūti, one should know that great bodhisattva beings who possess those attributes, indications, and signs are irreversible.”

“Reverend Lord! Through which attributes, indications, and signs are great bodhisattva beings revealed to be irreversible?”

The Blessed One replied, “All phenomena are without attributes, without indications, and without signs!”

“If all phenomena are without attributes, without indications, and without signs, then from what phenomena have great bodhisattva beings turned away when they are revealed to be irreversible?”

The Blessed One replied, “Su­bhūti, when great bodhisattva beings have turned away from physical forms, and similarly, when they have turned away from feelings, perceptions, formative predispositions, and consciousness, those great bodhisattva beings are revealed to be irreversible. Moreover, Su­bhūti, when great bodhisattva beings have turned away from the level of ordinary people, have turned away from the level of the śrāvakas, and have turned away from the level of the pratyekabuddhas, they are revealed to be irreversible. Moreover, Su­bhūti, when great bodhisattva beings [F.352.a] have not turned away430 from the transcendent perfection of generosity, and similarly, when they have not turned away from the other transcendent perfections, up to and including the transcendent perfection of wisdom; when they have not turned away from the emptiness of internal phenomena, and not turned away from the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities; and in the same vein, when they have not turned away from [all the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, at that time, those great bodhisattva beings are revealed to be irreversible.

“Moreover, Su­bhūti, in the presence of virtuous ascetics and brāhmins who are non-Buddhists, the irreversible great bodhisattva beings do not say that those virtuous ascetics and brāhmins know what should be known, see what should be seen, or discern the correct view. On the contrary, that view would be impossible for them! Therefore, the bodhisattvas do not cause them to doubt the discipline of the sacred doctrine which has been excellently taught. Nor do they maintain the supremacy of their ethical discipline and ascetic disciplines. They do not fall into wrong views. They do not hold them to be pure owing to their sacred threads and auspicious ceremonies. They do not pay homage to strange gods. They do not offer them garlands, perfume, unguents, butter lamps, incense, powders, clothing, parasols, victory banners, and ribbons, nor do they consider doing so.

“Su­bhūti, the irreversible great bodhisattva beings who possess these attributes, indications, and signs will not be reborn among lower social classes or among inferior classes. That is to say, they will not be reborn among the outcastes, among the scavengers or garbage collectors, among the reed flute-makers, or among other inferior classes, and so on, up to and including in the eight unfavorable conditions [for practicing the sacred doctrine]. Nor will they assume the physical form of a woman [necessarily enduring great hardships]. Su­bhūti, great bodhisattva beings who possess those attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible adopt and maintain the ways of the ten virtuous actions. [F.352.b] They themselves will have renounced the killing of living creatures, and they also encourage others to successfully abstain from killing living creatures. They praise others who have abstained from killing living creatures. In the same vein, they themselves will have renounced [all the other non-virtuous actions], up to and including the holding of wrong views, and they encourage others to successfully abstain from wrong views, and so forth. They also praise others who would successfully abstain from wrong views. They praise and rejoice in others who have abstained from wrong views. Su­bhūti, great bodhisattva beings who possess those attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible do not habitually engage in the ways of the ten non-virtuous actions, even in their dreams, let alone when they are awake. Su­bhūti, great bodhisattva beings who possess those attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible always maintain the transcendent perfection of generosity. Similarly, they always maintain the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom. It is for the sake of sentient beings that they cultivate this generosity, [and so forth], but they cultivate it without apprehending anything. Su­bhūti, great bodhisattva beings who possess those attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, when great bodhisattva beings who are irreversible dispense the gift of the sacred doctrine, comprising the [various] scriptural categories, [F.353.a] they think, ‘May the wishes of all sentient beings be fulfilled by means of this gift of the sacred doctrine!’ Making common cause with all sentient beings, they dedicate that gift of the sacred doctrine toward unsurpassed, genuinely perfect enlightenment, but they make this dedication without apprehending anything. Su­bhūti, great bodhisattva beings who possess those attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible have no doubt, indecision, or hesitation with regard to profound phenomena and attributes.”

“Reverend Lord! Why do great bodhisattva beings who are irreversible have no doubt, indecision, or hesitation with regard to profound phenomena and attributes?”

The Blessed One replied, “Great bodhisattva beings who are irreversible do not consider anything at all with respect to which they might have doubt, indecision, or hesitation. That is to say, they do not consider physical forms, feelings, perceptions, formative predispositions, or consciousness, and in the same vein, they do not consider [the attributes and attainments], up to and including unsurpassed, genuinely perfect enlightenment. Su­bhūti, great bodhisattva beings who possess those attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible undertake gentle physical actions, gentle verbal actions, and gentle mental actions; they are also without thoughts of hostility toward all sentient beings. Su­bhūti, great bodhisattva beings who possess those attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible [F.353.b] always undertake physical actions imbued with loving kindness, and similarly, they undertake verbal actions imbued with loving kindness, and mental actions imbued with loving kindness. Su­bhūti, great bodhisattva beings who possess those attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible do not instinctively maintain the five obscurations. If you ask what these five are, they do not instinctively maintain longing for sensual pleasure, harmful intention, dullness and sleepiness, agitation and regret, and hesitation. Su­bhūti, great bodhisattva beings who possess those attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible are in every respect free from all latent impulses. Su­bhūti, great bodhisattva beings who possess those attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, when great bodhisattva beings who are irreversible move about, they do so in accordance with the applications of mindfulness. They move about mindfully. They exclusively walk, stand, sit, and lie down mindfully. They do not put their feet on the ground impulsively and they do not raise their feet above the ground impulsively. Rather, they put their feet on the ground entirely mindfully and they raise their feet above the ground entirely mindfully. Su­bhūti, great bodhisattva beings who possess those attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, [F.354.a] the condition of the robes belonging to great bodhisattva beings who are irreversible is never unkempt but always clean and free from bad odors. They themselves have few ailments, and they are free from dust and stains. Su­bhūti, great bodhisattva beings who possess those attributes, indications and signs are revealed to be irreversible.

“Moreover, Su­bhūti, the bodies of great bodhisattva beings who are irreversible are without the eighty thousand kinds of animalcules which are present within the human body, and consume it. If you ask why, Su­bhūti, their roots of virtue surpass all worlds, and are supreme in all the worlds. For this reason, the bodies of those bodhisattvas are without those kinds of animalcules.

“Su­bhūti, the more those roots of virtue of great bodhisattva beings increase, the more will those great bodhisattva beings assume physical, verbal, and mental purity. They can withstand cold, heat, hunger, thirst, sun, wind, and biting insects. Su­bhūti, great bodhisattva beings who possess those attributes, indications, and signs are revealed to be irreversible.”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! What is the physical purity of those great bodhisattva beings? What is their verbal purity? What is their mental purity?”

The Blessed One replied to the venerable Su­bhūti as follows: “Su­bhūti, the more those roots of virtue of great bodhisattva beings increase, [F.354.b] the more will the physical deformity and crookedness, the verbal deformity and crookedness, and the mental deformity and crookedness of these great bodhisattva beings be purified in accordance with those roots of virtue. Insofar as they physically practice the three modes of excellent conduct, verbally practice the four modes of excellent conduct, and mentally practice the three modes of excellent conduct,431 the bodies of those great bodhisattva beings will be purified, their speech will be purified, and their minds will be purified. Those who possess physical purity, verbal purity, and mental purity transcend the level of the śrāvakas and also the level of the pratyekabuddhas. They indeed enter into the maturity of the bodhisattvas, but they do not yet actualize the finality of existence. Su­bhūti, you should know this indeed to be the physical purity, the verbal purity, and the mental purity of those bodhisattvas. Su­bhūti, great bodhisattva beings who possess such attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible are not attracted to profit, veneration, and eulogistic verses. They are not attracted to religious robes, alms, bedding, and seats, but they assume and maintain the twelve ascetic virtues. Su­bhūti, great bodhisattva beings who possess such attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible never cultivate thoughts of miserliness, and they never cultivate thoughts of degenerate morality, thoughts of indolence, thoughts of distraction, or thoughts of delusion. Su­bhūti, [F.355.a] great bodhisattva beings who possess those attributes, indications, and signs are steadfast. They respectfully listen to the sacred doctrine from others and whatever they hear, they integrate all of it with the transcendent perfection of wisdom. They also know, entirely without effort and dependent on the transcendent perfection of wisdom, those activities which are mundane, and these too they integrate with the transcendent perfection of wisdom. They do not consider anything at all that is not integrated within the expanse of reality, but they do consider that all these [phenomena] are integrated with the transcendent perfection of wisdom. Su­bhūti, great bodhisattva beings who possess such attributes, indications, and signs are revealed to be irreversible.

“Su­bhūti, if the evil Māra were to conjure up the eight great hells with their sentient denizens in the presence of those great bodhisattva beings who are irreversible, and if he were also to reveal in each of these hells with their sentient denizens many thousands of bodhisattvas and many hundreds of thousands of bodhisattvas, and if he were to conjure up and reveal them being burned, cooked, and boiled by the fires of hell, experiencing unbearable, strong, and excruciating sufferings, and even if he were then to say to those bodhisattvas, ‘These great bodhisattva beings have been exclusively foreordained by the tathāgatas, arhats, genuinely perfect buddhas to be irreversible in their attainment of unsurpassed, genuinely perfect enlightenment, but they have all been reborn among these denizens of the hells. Alas! You, too, who have been foreordained by the tathāgatas to be irreversible in your attainment of unsurpassed, genuinely perfect enlightenment will end up as denizens of the hells. Alas! Right now you should reject this cultivation of the mind that is set on enlightenment and you will consequently be released from these sentient hells, and subsequently you will not be reborn here, [F.355.b] but on passing away, you will proceed to the higher realms,’ Su­bhūti, there is no possibility and no chance for the minds of those great bodhisattva beings who are irreversible to be alienated [in the hells]. If you ask why, Su­bhūti, it is because they well realize the defining characteristic of the sacred doctrine to be that the fruit of non-virtuous actions is unpleasant, and because the tathāgatas, endowed with great compassionate spirituality, the treasure of the sacred doctrine, do not speak falsely inasmuch as they profess to benefit all living beings. Su­bhūti! There is no possibility and no chance for that to happen. For this reason, it is impossible for those great bodhisattva beings who are irreversible to be reborn among the denizens of the hells, or among the animals, or among anguished spirits. Su­bhūti, great bodhisattva beings who possess such attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, the evil Māra, approaching in the guise of a virtuous ascetic, might say, ‘All that you have heard, namely, that you should perfect the transcendent perfection of generosity, that you should perfect the other transcendent perfections, up to and including the transcendent perfection of wisdom, and that you should consequently attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment‍—all of that you have misheard. You should confess once again all these errors! You should confess once again all your rejoicing in the roots of virtue of the past, future, and present tathāgatas, arhats, genuinely perfect buddhas, and their śrāvakas and pratyekabuddhas, from the time when they first began to set their mind on enlightenment until they became established in the sacred doctrine! You should reject them once again! You and they are mistaken! Alas! You should once again confess and reject those roots of virtue! If you act according to my words, [F.356.a] you will swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. That which you have heard is not the word of the Buddha–it is poetic fabrication! But since that which I am teaching you is genuine, it is the word of the Buddha.’ If, on that occasion, these bodhisattvas are disturbed and if they are doubtful and hesitant, you should know that these bodhisattvas will not have been foreordained by the tathāgatas to attain unsurpassed, genuinely perfect enlightenment. They would not abide on the irreversible levels.

“Su­bhūti, if, on the other hand, when the evil Māra opposes their aspiration, these great bodhisattva beings are not disturbed, are neither doubtful nor hesitant, have no confidence in his words, have no confidence in others, and do not depend on others for the transcendent perfection of generosity, or for the other transcendent perfections, up to and including the transcendent perfection of wisdom, and similarly for [the attributes and attainments], up to and including unsurpassed, genuinely perfect enlightenment, then, Su­bhūti, you should know that these great bodhisattva beings will not turn back from unsurpassed, genuinely perfect enlightenment.

“Su­bhūti, just as an arhat endowed with the cessation of contaminants never has confidence in anyone else because he directly perceives phenomena, and is not captivated even by the evil Māra, let alone by others, in the same way, Su­bhūti, great bodhisattva beings who are irreversible do not have confidence in anyone else, and they cannot be crushed by any of the śrāvakas and pratyekabuddhas, or even by the evil Māra. They will not turn back from unsurpassed, genuinely perfect enlightenment. They do not have confidence in anyone. Since they do not progress through faith, even in the tathāgatas, how could they have confidence in other virtuous ascetics, brāhmins, sectarian vagabonds, wandering mendicants, or the evil Māra! [F.356.b] That would be impossible! If you ask why, Su­bhūti, it is because these great bodhisattva beings do not consider any physical forms in which they should have confidence. Similarly, they do not consider any feelings, perceptions, formative predispositions, or consciousness in which they should have confidence. Similarly, they do not consider any real nature of physical forms, real nature of feelings, real nature of perceptions, real nature of formative predispositions, or real nature of consciousness in which they should have confidence. In the same vein, they do not consider any real nature of [the attributes and attainments], up to and including omniscience, in which they should have confidence. Su­bhūti, great bodhisattva beings who possess those attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, the evil Māra, approaching in the guise of a fully ordained monk, might say to these bodhisattvas, ‘This is the conduct associated with cyclic existence, but not the conduct of a bodhisattva! Alas! Right here in my presence you should put an end to suffering!’ and he would reveal to these bodhisattvas a counterfeit path to perfect enlightenment‍—a counterfeit path that is indeed subsumed in the mundane conduct associated with cyclic existence. Or else he would reveal the contemplation of a skeleton, or the contemplations of a blue-black corpse, a putrefied corpse, a bloated corpse, a bloody corpse, or a devoured corpse, or else he would reveal loving kindness, compassion, empathetic joy, or equanimity, or else he would reveal the first meditative concentration, or the other meditative concentrations, up to and including the fourth meditative concentration, or else he would reveal the four formless absorptions, saying to these great bodhisattva beings, ‘Venerable One! Through this path and through this earnest application, you will attain the fruit of one who has entered the stream, and you will attain [the other fruits], up to and including arhatship [F.357.a] and individual enlightenment. Alas! Right here in my presence you should put an end to suffering! Subsequently you will not experience those sufferings associated with conduct that pertains to cyclic existence! Alternatively, if you are disillusioned with this physical incarnation, or if you are thinking not to hold on to it, you should purify the sense fields right here and now!’

“Su­bhūti, if even when he speaks such words, the bodhisattvas are undisturbed and undistracted, thinking in addition, ‘This monk who reveals to me a counterfeit path which will not actualize the fruit of entering the stream, and will not actualize [the other fruits], up to and including the fruit of arhatship, and which will not even actualize the fruit of individual enlightenment, is useful to me in many ways!’ and if they further rejoice, thinking, ‘This monk who expounds attachment to me is useful to me in many ways! Knowing the circumstances of this attachment, I should train in all the three vehicles!’, then the evil Māra, knowing that they are rejoicing, might say, ‘O child of enlightened heritage! You wish to see great bodhisattva beings who have honored the tathāgatas, arhats, genuinely perfect buddhas, numerous as the sands of the River Ganges, with robes, food, clothing, mats, medications, and [other] resources; as well as those who have cultivated the transcendent perfection of generosity, and similarly cultivated the [other transcendent perfections], up to and including the transcendent perfection of wisdom, in the presence of the tathāgatas, arhats, genuinely perfect buddhas, numerous as the sands of the River Ganges; and those who have venerated the tathāgatas, arhats, genuinely perfect buddhas, numerous as the sands of the River Ganges, asking them how, for the sake of unsurpassed, genuinely perfect enlightenment, great bodhisattva beings should abide on the path of perfect enlightenment by practicing the transcendent perfection of generosity, [F.357.b] and similarly by practicing the transcendent perfection of ethical discipline, by practicing the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom, and similarly by practicing the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the three gateways to liberation, and in the same vein, [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. But even those great bodhisattva beings who, abiding in accordance with the exegeses imparted by the buddhas, have practiced in that manner and engaged in union with them, have not attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. Since those who have been taught in this way, those who have been instructed in this way, and those who have been trained in this way have not attained omniscience, you should consider how you could possibly attain unsurpassed, genuinely perfect enlightenment!’

“If, when the evil Māra says such words, the minds of those great bodhisattva beings are not alienated and frightened, and if in addition they rejoice, thinking, ‘This monk who expounds to me the attachment through which even the fruit of entering the stream will not be actualized, and through which [the other fruits], up to and including individual enlightenment, will not be actualized, is useful to me in many ways!’” then the evil Māra, knowing that the minds of those bodhisattvas are not discouraged, might instantaneously conjure up, in that very place, a multitude of monks, and say, ‘These monks are exclusively arhats, free from afflicted mental states, who have attained the cessation of contaminants. [F.358.a] They previously embarked on unsurpassed, genuinely perfect enlightenment, but instead they remained as śrāvakas. Therefore, you should consider! How could you possibly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment?’

“Even when confronted with such revelations, great bodhisattva beings would think, ‘Alas! This is the evil Māra revealing a counterfeit path! This is a phantom!’ and they would think, ‘Great bodhisattva beings who practice the transcendent perfection of wisdom do not turn back from unsurpassed, genuinely perfect enlightenment, and they do not regress to the level of the śrāvakas or the level of the pratyekabuddhas,’ and if, in addition, they think, ‘There is no possibility and no chance that great bodhisattva beings who practice the transcendent perfection of generosity, who practice the other transcendent perfections, up to and including the transcendent perfection of wisdom, who practice the applications of mindfulness, and who practice [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas will fail to attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. That would be impossible!’ then, Su­bhūti, great bodhisattva beings who possess all such attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible would think, ‘Certain great bodhisattva beings who do not lack the six transcendent perfections taught by the tathāgatas, who also encourage sentient beings to assume the six transcendent perfections, securing and establishing them therein, and whose minds are endowed with omniscience, are revealed to be irreversible.’

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible would think, [F.358.b] ‘Those bodhisattvas who know and recognize the deeds of Māra will not degenerate from unsurpassed, genuinely perfect enlightenment.’ If you ask what constitute the deeds of Māra, they entail excessive attachment and longing for the objects of the five senses, along with apathy regarding the transcendent perfections. Su­bhūti, they would think, ‘Great bodhisattva beings who possess such attributes, indications, and signs are revealed to be irreversible.”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! Turning away from what are great bodhisattva beings reckoned to be irreversible?”

The Blessed One replied, “Su­bhūti, when great bodhisattva beings turn away from the notion of physical forms, they are reckoned to be irreversible. Similarly, great bodhisattva beings who turn away from the notions of feelings, perceptions, formative predispositions, and consciousness are reckoned to be irreversible. In the same vein, great bodhisattva beings who turn away from the notion of the sense fields; the notions of desire, hatred, and delusion; the notion of the sixty-two aspects of false view; the notion of the transcendent perfection of generosity; the notions of the other transcendent perfections, up to and including the transcendent perfection of wisdom; the notion of the emptiness of internal phenomena; the notions of the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities; the notion of the applications of mindfulness; and similarly, the notions of [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, the notion of the levels of the śrāvakas and pratyekabuddhas, and the notion of the [attainments], up to and including omniscience, are all reckoned to be irreversible. If you ask why, Su­bhūti, [F.359.a] great bodhisattva beings who are irreversible have entered upon the maturity of the bodhisattvas with respect to all phenomena, which are empty of intrinsic defining characteristics. They apprehend nothing at all, even to the extent of an indivisible atomic particle, and because they do not apprehend anything at all, they do not condition anything at all. Because they do not condition anything at all, they do not produce anything at all. Therefore, great bodhisattva beings, who have accepted that phenomena are non-arising, are revealed to be irreversible.

“Moreover, Su­bhūti, the evil Māra might approach great bodhisattva beings and dissuade them, saying, ‘This omniscience is equal to space, of the essential nature of non-entity, and empty of intrinsic defining characteristics. Phenomena are also equal to space, of the essential nature of non-entity, and empty of intrinsic defining characteristics. With regard to things that are equal to space, whose essential nature is non-entity and emptiness of intrinsic defining characteristics, there is nothing apprehensible which would attain manifestly perfect buddhahood, by which manifestly perfect buddhahood would be attained, and in which manifestly perfect buddhahood would be attained. Since all these phenomena are equal to space, of the essential nature of non-entity, and empty of intrinsic defining characteristics, you will be afflicted and futile in your efforts to attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, for such teaching is revealed to be the work of Māra. This is not the teaching of the genuinely perfect buddhas! Child of enlightened heritage, you should reject those attentions! Then you will not endure hardships for long, you will not suffer, and you will not be distressed!’

“On hearing those words, sons of enlightened heritage or daughters of enlightened heritage should reflect, ‘Those [words] which would separate me from unsurpassed, genuinely perfect enlightenment are the work of Māra. [F.359.b] Although all things are indeed equal to space, of the essential nature of non-entity, and empty of intrinsic defining characteristics, they are not known, seen, or comprehended as such by sentient beings. Therefore I should don the armor that is equal to space, whose essential nature is non-entity and which is empty of intrinsic defining characteristics, to attain omniscience‍—manifestly perfect buddhahood‍—and reveal to sentient beings the sacred doctrine of emancipation from cyclic existence. I should establish them in the fruit of entering the stream, in the fruit of being tied to one more rebirth, in the fruit of no longer being subject to rebirth, and in arhatship. I should establish them in individual enlightenment. I should establish them in unsurpassed, genuinely perfect enlightenment.’ From the time when they first begin to set their mind on enlightenment, great bodhisattva beings should be steadfast when listening to these sacred doctrines. Their minds should not be distracted. Their minds should not be captivated. When those whose minds are steadfast, undistracted, and not captivated practice the six transcendent perfections, they will enter upon the maturity of the bodhisattvas.” [B32]

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! Can reversible great bodhisattva beings be called irreversible, and can irreversible bodhisattvas be called reversible?”

The Blessed One replied to the venerable Su­bhūti as follows: “Su­bhūti, reversible bodhisattvas may be called irreversible, and irreversible bodhisattvas may be called reversible.”

Su­bhūti then made the following request: “Reverend Lord! How may reversible bodhisattvas be called irreversible, [F.360.a] and how may irreversible bodhisattvas be called reversible?”

The Blessed One replied, “Su­bhūti, great bodhisattva beings who have turned back from the level of the śrāvakas or the level of the pratyekabuddhas are irreversible bodhisattvas. These, Su­bhūti, may be called irreversible. Su­bhūti, great bodhisattva beings who have not turned back from the level of the śrāvakas or the level of the pratyekabuddhas are reversible. These, Su­bhūti, may be called reversible. Su­bhūti, you should know this to be the defining characteristic of the irreversible great bodhisattva beings who possess such attributes, indications, and signs. Great bodhisattva beings who possess those attributes, indications, and signs cannot be turned back from unsurpassed, genuinely perfect enlightenment by the evil Māra.

“Su­bhūti, great bodhisattva beings who are irreversible become absorbed at will in the first meditative concentration, and similarly they become absorbed at will in the second, third, and fourth meditative concentrations. In the same vein, they become absorbed at will in [the formless absorptions], up to and including the absorption in the cessation of perceptions and feelings. Similarly, they become absorbed in the four applications of mindfulness, and they become absorbed in [all the other causal attributes], up to and including the noble eightfold path. Similarly, they become absorbed in emptiness, signlessness, and aspirationlessness. They actualize the five extrasensory powers. But while they may become absorbed at will in the four meditative concentrations, they will not be reborn by the power of those meditative concentrations. Similarly, while they may become absorbed in the four immeasurable aspirations and the four formless absorptions, they will not be reborn through their power. Similarly, while they cultivate the four applications of mindfulness, [F.360.b] the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path, they will not regress to the level of the śrāvakas or the level of the pratyekabuddhas. Similarly, they do not actualize and hold on to the fruits of cessation,432 that is to say, the [formless] absorptions, up to and including absorption in the cessation of perceptions and feelings. At will they may assume the incarnations that they wish, and having assumed these incarnations they act for the benefit of sentient beings. Su­bhūti, great bodhisattva beings who possess such attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible do not attach importance to physical forms. They do not attach importance to signs. They do not attach importance to their assemblies. They do not attach importance to generosity. They do not attach importance to ethical discipline. They do not attach importance to tolerance. They do not attach importance to perseverance. They do not attach importance to meditative concentration. They do not attach importance to wisdom. They do not attach importance to the meditative concentrations, the immeasurable aspirations, or the formless absorptions. They do not attach importance to the extrasensory powers. They do not attach importance to the applications of mindfulness, and in the same vein, they do not attach importance to [all the other causal and fruitional attributes and attainments], up to and including omniscience. They do not attach importance to the buddhafields that are to be refined. They do not attach importance to the sentient beings who are to be brought to maturity. They do not attach importance to beholding the buddhas, and they do not attach importance to the roots of virtue. If you ask why, Su­bhūti, it is because those great bodhisattva beings consider that all phenomena are empty of intrinsic defining characteristics and equal to space, and they do not consider anything through which they should attach importance, or with respect to which they should attach importance. [F.361.a] If you ask why, Su­bhūti, it is because those great bodhisattva beings consider that all phenomena are empty of intrinsic defining characteristics and that they are equal to space.

“Su­bhūti, whether those great bodhisattva beings are going out, returning, standing, sitting, or lying down, they go and come, stand up, sit, and lie down in accordance with the four [acceptable] norms of behavior because they are attentive to omniscience. Su­bhūti, great bodhisattva beings who possess such attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, even if great bodhisattva beings who are irreversible dwell as householders, through skill in means they dispense their generosity toward sentient beings, having acquired the five desirable attributes of the senses for the sake of sentient beings. That is to say, they dispense food [and drink] to those who need food and drink, and so on. They dispense whatever things are useful to humankind. They practice the transcendent perfection of generosity and they also encourage others to assume the transcendent perfection of generosity. They also praise and rejoice in their transcendent perfection of generosity. The same also goes for the [other transcendent perfections], up to and including the transcendent perfection of wisdom.

“Su­bhūti, when great bodhisattva beings who are irreversible dwell as householders, they fill Jambu­dvīpa with diverse precious things, emanated through the power of their miraculous abilities, and offer gifts to the lord buddhas; in the same vein, they fill the world systems of the great trichiliocosm, and so forth, with diverse precious things and offer gifts to the lord buddhas. Yet they do not indulge in those sensual pleasures [F.361.b] and they always practice chastity. They are clean and without bad odor. They never despise anyone else or have contempt, through which they would come to dislike others. Su­bhūti, great bodhisattva beings who possess such attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, thinking that these great bodhisattva beings will soon attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, the yakṣa Vajrapāṇi will always follow behind irreversible great bodhisattva beings without interruption, in order to guard and protect them, just as he follows behind me, the unsurpassed, genuinely perfect Buddha. In the same vein, up to five hundred [attendants] of the Vajra family433 will always follow behind, without interruption, in order to guard and protect them. In this respect they can never be harmed by humans and non-humans. In conformity with the sacred doctrine they can never be rivalled by any god, demon, Brahmā, or anyone else in the world. Until they have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, their minds will not be distracted from attention to enlightenment. Their sense faculties will never be deficient. That is to say, [their sense faculties], from the sense organ of the eyes to the sense organ of the body, will never be deficient. They will never lack the five supramundane faculties. If you ask what these five are, they comprise the faculty of faith, the faculty of perseverance, the faculty of mindfulness, the faculty of meditative stability, and the faculty of wisdom. They will be saintly beings.”

“Reverend Lord! In what way are great bodhisattva beings saintly beings?” [F.362.a]

The Blessed One replied, “Su­bhūti, the minds of those great bodhisattva beings will never be distracted from perfect enlightenment by the five false imaginations, and the five obscurations. Therefore, Su­bhūti, great bodhisattva beings are saintly beings. Su­bhūti, great bodhisattva beings who possess such attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, the irreversible great bodhisattva beings who always have their minds set on enlightenment will in no way whatsoever concoct secret spells, medications, and compounded medications which attract women, nor will they engage in anything with a nature that is harmful to others. Even for the sake of their lives, they will not engage in any skillful means that attract women. They will not attract men, women, boys, or girls with miraculous fortune telling, claiming, ‘You will have a son!’ ‘You will have a daughter!’ ‘Your family line will be broken!’ ‘You will have a long life!’ ‘You will have a short life!’ and they will not bring ruin upon anyone at all. If you ask why, Su­bhūti, it is because great bodhisattva beings do not consider any sign of sentience in things that are empty of intrinsic defining characteristics, let alone signs of wrong livelihood! It is impossible for them to engage in negative actions. Therefore, their livelihood is entirely pure. Su­bhūti, great bodhisattva beings who possess such attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, I shall [now] disclose the attributes, indications, and signs which, when they are possessed, reveal great bodhisattva beings to be irreversible. [F.362.b] So listen well and pay attention to them! I will explain them!”

“Please do so, Reverend [Lord]!” said the venerable Su­bhūti, and he listened to the Blessed One.

The Blessed One then spoke as follows: “Su­bhūti, great bodhisattva beings who practice this profound transcendent perfection of wisdom do not lack the modes of attention to perfect enlightenment, for which reason they do not preoccupy themselves with the psycho-physical aggregates, nor do they preoccupy themselves with the sensory elements and the sense fields. If you ask why, Su­bhūti, it is because those great bodhisattva beings have excellently cultivated the emptiness of the psycho-physical aggregates, the sensory elements and the sense fields, and they have attended excellently.

“They do not preoccupy themselves with the talk of kings. If you ask why, it is because, excellently abiding in emptiness, they do not consider anything at all as inferior or superior. They do not preoccupy themselves with the talk of robbers. If you ask why, it is because, with respect to all things which are empty of intrinsic defining characteristics, they do not consider anything at all that should be acquired or stolen. They do not preoccupy themselves with the talk of aggressive conflict. If you ask why, it is because, excellently abiding in the emptiness of inherent existence, they do not consider anything at all in terms of minorities and majorities. They do not preoccupy themselves with the talk of the buddhas. If you ask why, it is because, excellently abiding in the emptiness of all things, they do not consider anything at all that is to be accumulated. They do not preoccupy themselves with the talk of towns, cities, villages, markets, and palace circles. If you ask why, it is because, excellently abiding in the emptiness of space, [F.363.a] they do not consider anything at all that is to be attracted or not attracted. They do not preoccupy themselves with talk about animals. If you ask why, Su­bhūti, it is because, excellently abiding in the finality of existence, they do not consider anything at all that is to be attracted or not attracted, and they do not consider anything at all that is to be increased or diminished.

“They do not preoccupy themselves with talk about the self, sentient beings, living creatures, lives, [and the other superimposed notions of a subject], up to and including knowers and viewers. If you ask why, it is because they do not consider any things that are without lives and without sentience. They do not preoccupy themselves with talk of diverse matters. If you ask why, it is because, excellently abiding in the transcendent perfection of wisdom, they never lack attentiveness associated with omniscience.

“Practicing the transcendent perfection of generosity, they never preoccupy themselves with miserliness. Similarly, practicing the transcendent perfection of ethical discipline, they do not preoccupy themselves with degenerate morality. Practicing the transcendent perfection of tolerance, they do not preoccupy themselves with agitation or anger. Practicing the transcendent perfection of perseverance, they do not preoccupy themselves with indolence. Practicing the transcendent perfection of meditative concentration, they do not preoccupy themselves with distractions. Practicing the transcendent perfection of wisdom, they do not preoccupy themselves with stupidity. Conducting themselves in the emptiness of all things, they wish for the sacred doctrine, and also act for the benefit of sentient beings. Conducting themselves in the expanse of reality, they do not praise the diversity of phenomena.

“Those who [F.363.b] want to have the lord buddhas and great bodhisattva beings as a spiritual mentor listen to the sacred doctrine, and then devote themselves to teaching that sacred doctrine to those sentient beings who follow the vehicles of the śrāvakas and the pratyekabuddhas. Having devoted themselves to teaching that sacred doctrine, they encourage those sentient beings to acquire unsurpassed, genuinely perfect enlightenment, and establish them therein. In order to behold, make offerings to, and venerate the tathāgatas, arhats, genuinely perfect buddhas, they are consequently reborn in those world systems where they dwell and are present, and they see those tathāgatas, arhats, genuinely perfect buddhas. That is to say, they abide day and night, attentive to perfect enlightenment. If you ask why, Su­bhūti, it is because after the irreversible great bodhisattva beings have generated the attentions associated with the world system of desire, abiding in the ways of the ten virtuous actions, they are generally reborn through the power of their aspirations in those buddhafields where the tathāgatas, arhats, genuinely perfect buddhas have manifested and are visible. Similarly, after they have cultivated the first meditative concentration, and after they have cultivated the other meditative concentrations, up to and including the fourth meditative concentration, they are reborn through the power of their aspirations in those buddhafields. Su­bhūti, great bodhisattva beings who possess such attributes, indications, and signs are revealed to be irreversible.

“Moreover, Su­bhūti, the irreversible great bodhisattva beings who have practiced the transcendent perfection of wisdom and practiced the transcendent perfection of meditative concentration, and then practiced [the other transcendent perfections and the aspects of emptiness], up to and including the emptiness of essential nature with respect to non-entities, and then practiced the applications of mindfulness, and in the same vein practiced [all the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, do not hesitate in any respect whatsoever, wondering whether they are irreversible or reversible. If you ask why, [F.364.a] it is because they have no hesitation regarding their own level, and since they have no hesitation regarding their own level, they thoroughly comprehend all things. If you ask why, it is because they do not consider anything at all that is irreversible or not irreversible, even to the extent of the tiniest particle.

“Su­bhūti, just as a person who has entered the stream has no doubt and no hesitation regarding the fruit of those who have entered the stream, in the same way, Su­bhūti, the irreversible great bodhisattva beings also have no doubt and no hesitation regarding that irreversible level. Abiding on that irreversible level, they also refine the buddhafields and they bring sentient beings to maturity. Knowing, too, the deeds of Māra that have arisen and occurred, they do not proceed under the influence of Māra’s deeds. Rather, having understood all the deeds of Māra, they overwhelm and disperse them.

“Su­bhūti, just as a man who has committed an inexpiable crime will never be separated from the thoughts associated with that inexpiable crime, even until death, and the thoughts of that inexpiable crime will pursue him so that he cannot banish the thoughts of that inexpiable crime by any means whatsoever, and his obsessive thoughts will pursue him even until death, in the same way, Su­bhūti, the irreversible thoughts of the irreversible great bodhisattva beings are indeed established on the irreversible level, and cannot waver. The world with its gods, humans, and antigods cannot turn them away from unsurpassed, genuinely perfect enlightenment. If you ask why, it is because those irreversible great bodhisattva beings have transcended the world with its gods, humans, and antigods and entered into the maturity of the genuine nature. Abiding on their own level, they have reached genuine perfection through the extrasensory powers of the bodhisattvas, and so they refine the buddhafields and also bring sentient beings to maturity. [F.364.b] They travel from buddhafield to buddhafield in order to behold, pay homage to, and indeed listen to the sacred doctrine from the lord buddhas. In those buddhafields they cultivate the roots of virtue in the presence of the lord buddhas and their monastic communities of śrāvakas, and they question, counter-question, and venerate those lord buddhas.

“Comprehending also those deeds of Māra that are revealed to be distinct from the transcendent perfection of wisdom, they can even meditate on the deeds of Māra which might have arisen and occurred as being the transcendent perfection of wisdom, and through skill in means they integrate them in the finality of existence, and they never have doubt, indecision, or hesitation regarding their own level. If you ask why, Su­bhūti, it is because they have no doubt, indecision, or hesitation regarding the finality of existence, and they do not conceive of the finality of existence as singular or dual. Knowing this, even after they have passed away they will not generate thoughts on the levels of the śrāvakas and the pratyekabuddhas. If you ask why, Su­bhūti, it is because great bodhisattva beings, with regard to phenomena which are empty of intrinsic defining characteristics, do not consider anything at all that is subject to arising, cessation, affliction, or purification.

“Su­bhūti, when those great bodhisattva beings have passed away, they will think, ‘I will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment!’ but they will not think, ‘I will not attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment!’ If you ask why, Su­bhūti, it is because unsurpassed, genuinely perfect enlightenment is empty of intrinsic defining characteristics.

“Su­bhūti, great bodhisattva beings who abide on their own level cannot be alienated. They cannot be overpowered by any sentient beings. If you ask why, [F.365.a] Su­bhūti, it is because the irreversible great bodhisattva beings who abide accordingly are endowed with gnosis that cannot be captivated. Su­bhūti, if the evil Māra were to approach the irreversible great bodhisattva beings in the guise of the buddhas, he might say, ‘O child of enlightened heritage! In this lifetime, you should attain arhatship, in which all afflicted mental states have ceased. You are not foreordained by the lord buddhas to attain unsurpassed, genuinely perfect enlightenment. You have not accepted that phenomena are non-arising, whereby the lord buddhas would foreordain that you will attain unsurpassed, genuinely perfect enlightenment. You do not possess the attributes, the indications, and the signs endowed with which it is foreordained that unsurpassed, genuinely perfect enlightenment will be attained!’

“If, even on hearing these words, great bodhisattva beings are not discouraged, not intimidated, not alienated, and not terrified, then, Su­bhūti, these great bodhisattva beings should know that they have been foreordained by the tathāgatas, arhats, genuinely perfect buddhas to attain unsurpassed, genuinely perfect enlightenment. If you ask why, Su­bhūti, it is because they consider that they themselves possess the attributes endowed with which the lord buddhas foreordain that unsurpassed, genuinely perfect enlightenment will be attained.

“Su­bhūti, even if the evil Māra were to approach great bodhisattva beings in the guise of a buddha, saying, ‘You should become a śrāvaka or pratyekabuddha! What would you do with unsurpassed, genuinely perfect enlightenment!’ [F.365.b] and then encourage them through many such reasons to acquire the levels of the śrāvakas and the pratyekabuddhas, these great bodhisattva beings would think, ‘This one is not the tathāgata, nor is he a śrāvaka of the tathāgata! Alas! On the contrary, this is Māra, or a man emanated by the evil Māra, who has approached me, encouraging me to acquire the level of the śrāvakas or the level of the pratyekabuddhas! The tathāgatas, arhats, genuinely perfect buddhas do not encourage great bodhisattva beings to acquire the level of the śrāvakas, or the level of the pratyekabuddhas!’ If they were to think this, Su­bhūti, you should know that great bodhisattva beings endowed with such attributes, indications, and signs are irreversible.

“Su­bhūti, if Māra or a man conjured up by the evil Māra were to approach great bodhisattva beings while they are reading aloud and reciting the most extensive discourses taught by the tathāgatas, and say, ‘O child of enlightened heritage! Those sūtras that you are following are not the most extensive discourses taught by the tathāgatas, nor are they taught by the śrāvakas. Rather, they were taught by Māra and they were taught by other heretics! These are not the [real] most extensive discourses!’ these great bodhisattva beings would know, ‘Alas! This is Māra or a man conjured up by the evil Māra who would separate me from unsurpassed, genuinely perfect enlightenment and dissuade me from the path of enlightenment!’ In that case, Su­bhūti, these great bodhisattva beings should know that they have been foreordained by the tathāgatas, arhats, genuinely perfect buddhas of the past to attain unsurpassed, genuinely perfect enlightenment. Those great bodhisattva beings should know that they abide on the irreversible level. [F.366.a] If you ask why, Su­bhūti, it is because they possess and manifest the attributes, indications, and signs of the irreversible great bodhisattva beings.

“Moreover, Su­bhūti, the irreversible great bodhisattva beings relinquish even their own lives for the sake of acquiring the sacred doctrine, but they do not relinquish the doctrine. If you ask why, it is because they think, ‘I will make offerings to the lord buddhas of the past, the future, and the present since they have acquired the sacred doctrine. I will also acquire their sacred doctrine.’ If you ask for the sake of which doctrine great bodhisattva beings relinquish even their lives‍—the doctrine that they will not relinquish‍—it is this: Su­bhūti, the tathāgatas, arhats, genuinely perfect buddhas teach that all phenomena are empty. Some foolish persons may contradict this and counterattack, saying, ‘This is not the sacred doctrine. This is not the Vinaya. This is not the teaching of the Teacher. This is not the path that progresses to perfect enlightenment!’ However, Su­bhūti, great bodhisattva beings relinquish even their lives for the sake of this sacred doctrine, thinking, ‘I too will be reckoned among the tathāgatas, arhats, genuinely perfect buddhas who will emerge in the future. I too will be foreordained to attain that. For the sake of this doctrine, I will relinquish even my life!’ Su­bhūti, great bodhisattva beings, [F.366.b] considering this objective, relinquish even their own lives for the sake of the sacred doctrine. Su­bhūti, great bodhisattva beings who possess such attributes, indications, and signs should know that they are irreversible.

“Moreover, Su­bhūti, great bodhisattva beings who are irreversible do not harbor doubt or hesitation with regard to the doctrine when the doctrine of the tathāgatas, arhats, genuinely perfect buddhas is being taught. They do not have even a single moment of indecision with regard to that doctrine. Having heard that doctrine, they retain it. Having retained it, they do not squander it until they have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. If you ask why, it is because they have acquired the dhāraṇīs [that enhance retention].”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! By acquiring which dhāraṇīs do the irreversible great bodhisattva beings not squander the sūtras spoken by the Tathā­gata?”

The Blessed One replied, “Su­bhūti, by mastering the Dhāraṇī of the Inexhaustible Cornucopia, and similarly by mastering the Oceanic Seal [Absorbing All Things] and the Dhāraṇī of the Lotus Array, the irreversible great bodhisattva beings, after hearing the sūtras spoken by the Tathā­gata, will not squander them.”434

“Reverend Lord! Is it after hearing the sūtras spoken by the Tathā­gata alone that great bodhisattva beings become free from doubt and hesitation, and additionally retain and are attentive to them in the prescribed manner, but not so in the case of those that are explained by the śrāvakas, not so in the case of those explained by the gods, [F.367.a] not so in the case of those explained by the nāgas, and not so in the case of those explained by the yakṣas? Or else is it that, having heard the sūtras explained by antigods, garuḍas, kinnaras, and mahoragas, too, they become free from doubt and hesitation, and additionally retain them?”

The Blessed One replied, “Su­bhūti, these great bodhisattva beings are without doubt, without hesitation, and without indecision regarding all the languages, sounds, terms, explanations, and statements employed by sentient beings. Immediately after hearing those languages, sounds, terms, explanations, and statements they retain them and do not squander them. This is because, having mastered the above dhāraṇīs, they know their meanings exactly as they are, Su­bhūti; great bodhisattva beings who possess such attributes, indications, and signs should know that they are irreversible.”