The Perfection of Wisdom in One Hundred Thousand Lines

“Moreover, Subhūti, if malign Māra arrives in the presence of bodhisattva great beings and causes them to stop believing, saying, ‘This all-aspect omniscience is similar to space, its essential nature a nonentity, empty of its own intrinsic defining characteristics. These phenomena are also similar to space, their essential nature a nonentity, empty of intrinsic defining characteristics. In phenomena that are in that manner similar to space, with an essential nature that is a nonentity, empty of intrinsic defining characteristics, you cannot apprehend any phenomena that will fully awaken, by which there will be full awakening, and to which there is a full awakening. Since all these phenomena are similar to space, with an essential nature that is a nonentity, empty of intrinsic defining characteristics, this‍—namely, the thought “I will fully awaken to unsurpassed, perfect, complete enlightenment”––will be a disappointment to you and be for nothing. Māra teaches it. The perfectly complete buddhas do not explain it. Child of a good family, give up these ways of thinking. Do not do practices that harm you for a long time and have no benefit. You will suffer and descend into error,’ on hearing those words, those sons or daughters of good families should reflect as follows: ‘That is the work of Māra to turn us back in that manner from unsurpassed, perfect, complete enlightenment. Although all phenomena are indeed similar to space, with an essential nature that is a nonentity, empty of intrinsic defining characteristics, beings do not know, see, or comprehend them.’ Therefore, they set their mind on enlightenment, thinking, ‘Having donned the armor that is similar to space, its essential nature a nonentity, empty of intrinsic defining characteristics, and having fully awakened to all-aspect omniscience, we will teach to all beings the Dharma of emancipation. We will establish beings in the fruit of entering the stream, establish them in the fruit of once-returner, establish them in the fruit of non-returner, establish them in arhatship, establish them in individual enlightenment, and establish them in unsurpassed, perfect, complete enlightenment.’

“In this regard, from the time they first set their mind on enlightenment, when bodhisattva great beings listen to those doctrines they should make their minds steadfast, should not let their minds be distracted, and should not let their minds be carried off. If those whose minds are steadfast, undistracted, and not carried off practice the six perfections, they will enter a bodhisattva’s full maturity.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, are bodhisattva great beings who are irreversible called ‘irreversible,’ or are bodhisattvas who are reversible called ‘reversible’?”

“Subhūti, irreversible bodhisattvas are called ‘reversible,’ and reversible bodhisattvas are called ‘irreversible’,” replied the Blessed One.

“Blessed Lord, why are irreversible bodhisattvas called ‘reversible,’ and why are reversible bodhisattvas called ‘irreversible’?” asked Subhūti.

“Subhūti,” replied the Blessed One, “those bodhisattva great beings who have reversed from the level of the śrāvakas or the level of the pratyekabuddhas, they, Subhūti, are reversible bodhisattvas, and they are called ‘the irreversible bodhisattvas.’ Subhūti, those bodhisattva great beings who have not reversed from the level of the śrāvakas or the level of the pratyekabuddhas are irreversible bodhisattvas, and they are called ‘the reversible ones.’ Subhūti, you should know the defining characteristics of the irreversibility of bodhisattva great beings through those characters, those indications, and those signs. Malign Māra cannot cause bodhisattva great beings who possess those characters, those indications, and those signs to reverse from unsurpassed, perfect, complete enlightenment.

“Moreover, Subhūti, bodhisattva great beings who are irreversible become absorbed at will in the first meditative concentration, become absorbed in the second concentration, become absorbed in the third concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception; and become absorbed in the cessation absorption.

“Moreover, Subhūti, bodhisattva great beings who are irreversible become absorbed at will in the four applications of mindfulness, become absorbed in the four correct exertions, become absorbed in the four supports for miraculous ability, become absorbed in the five faculties, become absorbed in the five powers, become absorbed in the seven branches of enlightenment, and become absorbed in the noble eightfold path. They become absorbed in the meditative stabilities on emptiness, signlessness, and wishlessness. They accomplish the five extrasensory powers. Through these four meditative concentrations, four immeasurable attitudes, and four formless absorptions, they become acquainted with the absorption of cessation. They become habituated to the four applications of mindfulness, become habituated to the four correct exertions, become habituated to the four supports for miraculous ability, become habituated to the five faculties, become habituated to the five powers, become habituated to the seven branches of enlightenment, and become habituated to the noble eightfold path. They also become absorbed in the meditative stabilities on emptiness, signlessness, and wishlessness, but they do not acquire the fruits of the meditative concentrations, do not acquire the fruits of the immeasurable attitudes, do not acquire the fruits of the formless absorptions, do not acquire the fruit of the cessation absorption, do not acquire the fruit of having entered the stream, do not acquire the fruit of once-returner, do not acquire the fruit of non-returner, do not acquire arhatship, and do not attain individual enlightenment. At will, they acquire the bodies that they wish. They acquire the bodies through which they act for the benefit of beings. Subhūti, you should know that bodhisattva great beings who possess those characters, those indications, and those signs are irreversible.

“Moreover, Subhūti, bodhisattva great beings who are irreversible are endowed with attention to enlightenment. They are not separated from the mind set on enlightenment. They do not attach importance to the physical form. They do not attach importance to the major signs. They do not attach importance to the body. They do not attach importance to generosity. They do not attach importance to ethical discipline, do not attach importance to tolerance, do not attach importance to perseverance, do not attach importance to meditative concentration, and do not attach importance to wisdom. They do not attach importance to the emptiness of internal phenomena, do not attach importance to the emptiness of external phenomena, do not attach importance to the emptiness of external and internal phenomena, do not attach importance to the emptiness of emptiness, do not attach importance to the emptiness of great extent, do not attach importance to the emptiness of ultimate reality, do not attach importance to the emptiness of conditioned phenomena, do not attach importance to the emptiness of unconditioned phenomena, do not attach importance to the emptiness of the unlimited, do not attach importance to the emptiness of that which has neither beginning nor end, do not attach importance to the emptiness of nonexclusion, do not attach importance to the emptiness of inherent nature, do not attach importance to the emptiness of all phenomena, do not attach importance to the emptiness of intrinsic defining characteristics, do not attach importance to the emptiness of that which cannot be apprehended, do not attach importance to the emptiness of nonentities, do not attach importance to the emptiness of essential nature, and do not attach importance to the emptiness of an essential nature of nonentities. They do not attach importance to the applications of mindfulness, do not attach importance to the correct exertions, do not attach importance to the supports for miraculous ability, do not attach importance to the faculties, do not attach importance to the powers, do not attach importance to the branches of enlightenment, and do not attach importance to the noble eightfold path. They do not attach importance to the truths of the noble ones, do not attach importance to the meditative concentrations, do not attach importance to the immeasurable attitudes, do not attach importance to the formless absorptions, do not attach importance to the eight liberations, do not attach importance to the nine serial steps of meditative absorption, do not attach importance to the emptiness, signlessness, and wishlessness gateways to liberation, do not attach importance to the extrasensory powers, do not attach importance to the meditative stabilities, and do not attach importance to the dhāraṇī gateways. They do not attach importance to the ten powers of the tathāgatas, do not attach importance to the four fearlessnesses, do not attach importance to the four kinds of exact knowledge, do not attach importance to great loving kindness, do not attach importance to great compassion, and do not attach importance to the eighteen distinct qualities of the buddhas. They do not attach importance to the fruit of having entered the stream, do not attach importance to the fruit of once-returner, do not attach importance to the fruit of non-returner, do not attach importance to arhatship, do not attach importance to individual enlightenment, and do not attach importance to unsurpassed, perfect, complete enlightenment. They do not attach importance to the buddhafield that is to be refined, do not attach importance to the beings who are to be brought to maturity, do not attach importance to beholding the buddhas, and do not attach importance to cultivating the roots of virtue.

“If you ask why, Subhūti, it is because all phenomena are empty of intrinsic defining characteristics and therefore those bodhisattva great beings do not observe any phenomenon where attaching importance is cultivated, that cultivates the attachment of importance, or to which they think importance should be attached. If you ask why, Subhūti, it is because all phenomena are similar to space, their essential nature a nonentity, empty of intrinsic defining characteristics.

“Moreover, Subhūti, those bodhisattva great beings who are irreversible are endowed with that focus of their attention while carrying themselves in the four ways,⁹⁷⁰ and whether they are going or coming. They do not go with a distracted mind, and they do not come with a distracted mind; they do not stand with a distracted mind, and they do not walk with a distracted mind; they do not sit with a distracted mind, and they do not lie down with a distracted mind. They go mindfully and they come mindfully. They stand mindfully and walk mindfully, and they sit mindfully and lie down mindfully. Subhūti, bodhisattva great beings who possess those characters, those indications, and those signs are said to be irreversible.

“Moreover, Subhūti, even if bodhisattva great beings who are irreversible dwell as householders, with skill in means they make use of the five desirable objects of the senses in order to bring beings to maturity. They give gifts to beings. That is to say, food to those in need of nourishment, drink to those in need of drink, vehicles to those in need of vehicles, clothing to those in need of clothing, bedding to those in need of bedding, flowers to those in need of flowers, incense to those in need of incense, perfume to those in need of perfume, garlands to those in need of garlands, unguents to those in need of unguents, lodgings to those in need of lodgings, wealth, grain, gems, pearls, beryl, conch, quartz, coral, gold, and silver to those in need of wealth, grain, gems, pearls, beryl, conch, quartz, coral, gold, and silver, and any other sustenance or requirements to those in need of them.

“They themselves practice the perfection of generosity, encourage others to practice the perfection of generosity, praise the perfection of generosity, and when other beings practice the perfection of generosity give them praise and approval.

“They themselves practice the perfection of ethical discipline, encourage others to practice the perfection of ethical discipline, praise the perfection of ethical discipline, and when other beings practice the perfection of ethical discipline give them praise and approval.

“They themselves practice the perfection of tolerance, encourage others to practice the perfection of tolerance, praise the perfection of tolerance, and when other beings practice the perfection of tolerance give them praise and approval.

“They themselves practice the perfection of perseverance, encourage others to practice the perfection of perseverance, praise the perfection of perseverance, and when other beings practice the perfection of perseverance give them praise and approval.

“They themselves practice the perfection of meditative concentration, encourage others to practice the perfection of meditative concentration, praise the perfection of meditative concentration, and when other beings practice the perfection of meditative concentration give them praise and approval.

“They themselves practice the perfection of wisdom, encourage others to practice the perfection of wisdom, praise the perfection of wisdom, and when other beings practice the perfection of wisdom give them praise and approval.

“Moreover, Subhūti, also when bodhisattva great beings who are irreversible dwell as householders, they fill Jambudvīpa with the seven precious materials and offer these as gifts, fill the world system with its four continents with the seven precious materials and offer these as gifts, fill the small thousandfold world system with the seven precious materials and offer these as gifts, fill the medium millionfold world system with the seven precious materials and offer these as gifts, and fill the great billionfold world system with the seven precious materials and offer these as gifts. Yet they do not indulge in those sensual pleasures, and they always practice chastity, without interruption. They are not nasty in a way that the nastiness causes somebody else to dislike them. Subhūti, you should know that bodhisattva great beings who possess those characters, those indications, and those signs are irreversible.

“Moreover, Subhūti, the yakṣa Vajrapāṇi always follows without interruption behind irreversible bodhisattva great beings in order to guard them, thinking, ‘These bodhisattva great beings will soon fully awaken to unsurpassed, perfect, complete enlightenment, and even after they have fully awakened to unsurpassed, perfect, complete enlightenment, I will always follow them without interruption.’ To the extent that the families of Vajrapāṇi always follow them without interruptionthey can never be harmed by humans or nonhumans. In conformity with the Dharma, they can never be overcome by gods, māras, Brahmās, or anyone else in the world. Until they have attained manifest buddhahood in unsurpassed, perfect, complete enlightenment, their minds are not distracted from attention to enlightenment. The faculties of those bodhisattva great beings‍—the faculty of the eyes, the faculty of the ears, the faculty of the nose, the faculty of the tongue, the faculty of the body, and the mental faculty; the faculty of faith, the faculty of perseverance, the faculty of mindfulness, the faculty of meditative stability, and the faculty of wisdom‍—are not deficient. They are saintly persons and are not lesser persons.”

Subhūti asked, “Blessed Lord, to what extent are bodhisattva great beings saintly persons and not lesser persons?”

“Subhūti,” replied the Blessed One, “when the mind set on enlightenment is not frustrated,⁹⁷¹ bodhisattva great beings become bodhisattva great beings who are saintly persons and are not lesser persons. Subhūti, you should know that bodhisattva great beings who possess those characters, indications, and signs are irreversible.

“Moreover, Subhūti, those irreversible bodhisattva great beings who have enlightenment as the focus of their attention do not employ and do not incite anyone else to employ in any way at all any of those strategies that attract women‍—seductive words, overpowering spells, or any kind of ritual whatsoever. They do not make one or another improper seductive statement to any woman or to any man, miraculously predicting, ‘You will have the type of son or daughter who will be a family god,’ or ‘You will have a long life.’ If you ask why, Subhūti, it is because bodhisattva great beings do not observe any signs in phenomena that are empty of intrinsic defining characteristics. Since they do not observe any such signs, their livelihood is perfectly pure. Subhūti, you should know that bodhisattva great beings who possess those characters, those indications, and those signs are irreversible.

“Moreover, Subhūti, I shall teach the characters, the indications, and the signs in possession of which irreversible bodhisattva great beings are known to be bodhisattva great beings who are irreversible. Listen well and pay attention. I will explain.”

The venerable Subhūti replied to the Blessed One, “I will do so, Blessed Lord,” and listened.

The Blessed One said to him, “Here, Subhūti, when bodhisattva great beings are practicing the perfection of wisdom, they are not separated from attention to enlightenment. They are not preoccupied with the aggregates, are not preoccupied with the sense fields, are not preoccupied with the sensory elements, and are not preoccupied with the links of dependent origination. If you ask why, Subhūti, it is because those bodhisattva great beings have focused their attention completely on the emptiness of the aggregates, have focused their attention completely on the emptiness of the sense fields, have focused their attention completely on the emptiness of the sensory elements, and have focused their attention completely on the emptiness of the links of dependent origination. They are not preoccupied with social distractions.⁹⁷² If you ask why, it is because those bodhisattva great beings focus their attention completely on the emptiness of beings.

“They are not preoccupied with talk of royalty. If you ask why, it is because, abiding in the emptiness of inherent nature,⁹⁷³ they do not observe anything at all as superior or inferior. They are not preoccupied with talk of robbers. If you ask why, it is because all phenomena are empty of intrinsic defining characteristics, and so they do not observe anything at all that could be acquired or stolen. They are not preoccupied with talk of battles. If you ask why, it is because, excellently abiding in the emptiness of inherent existence, they do not observe anything at all in terms of minorities and majorities. They are not preoccupied with talk of warfare. If you ask why, it is because, abiding in the real nature of all phenomena, they do not observe affection or hatred. They are not preoccupied with the talk of towns. If you ask why, it is because, abiding in the emptiness of all phenomena, they do not observe anything at all that is to be gathered or not gathered. They are not preoccupied with the talk of cities. If you ask why, it is because, abiding in the emptiness of space, they do not observe anything at all that is to be grasped or not grasped. They are not preoccupied with the talk of market towns. If you ask why, it is because, abiding in the very limit of reality, they do not observe anything at all that is increased or diminished.

“They are not preoccupied with talk about the self, are not preoccupied with talk about a being, are not preoccupied with talk about a life, are not preoccupied with talk about one who goes, are not preoccupied with talk about one who lives, are not preoccupied with talk about a person, are not preoccupied with talk about an individual, are not preoccupied with talk about one born of Manu, are not preoccupied with talk about a child of Manu, are not preoccupied with talk about an agent, are not preoccupied with talk about an experiencer, are not preoccupied with talk about a knower, and are not preoccupied with talk about a viewer. On the contrary, it is talk about the perfection of wisdom that they are preoccupied with, and they remain inseparable from the object of their attention connected with all-aspect omniscience, which is to say, they practice the perfection of generosity and are not preoccupied with miserliness, they practice the perfection of ethical discipline and are not preoccupied with poor ethical discipline, they practice the perfection of tolerance and are not preoccupied with agitation, they practice the perfection of perseverance and they are not preoccupied with indolence, they practice the perfection of meditative concentration and are not preoccupied with distractions, and they practice the perfection of wisdom and are not preoccupied with intellectual stupidity. They practice the emptiness of all phenomena and wish for the Dharma; they do not not wish for the Dharma. They practice the realm of phenomena and do not⁹⁷⁴ praise the diversity of phenomena.

“They wish to have the lord buddhas and bodhisattva great beings as spiritual mentors. They encourage all the sons and daughters of good families who are in the vehicles of the śrāvakas and the pratyekabuddhas, as many as there are, to take up unsurpassed, perfect, complete enlightenment, and establish, discipline, and secure them in it. They please the tathāgatas, arhats, perfectly complete buddhas, and to behold them, they take birth in those world systems where they reside and maintain themselves. Wishing to take birth there, they conduct themselves accordingly day and night with their attention on the buddhas. If you ask why, Subhūti, it is because, generally, those irreversible bodhisattva great beings cultivate the attention connected with the realm of desire, ply the paths of the ten virtuous actions, and take birth in those buddhafields. Having cultivated the first meditative concentration, having cultivated the second concentration, having cultivated the third concentration, and having cultivated the fourth meditative concentration; having cultivated loving kindness, having cultivated compassion, having cultivated empathetic joy, and having cultivated equanimity; and having cultivated absorption in the sphere of infinite space, having cultivated absorption in the sphere of infinite consciousness, having cultivated absorption in the sphere of nothing-at-all, and having cultivated absorption in the sphere of neither perception nor nonperception, they take birth there, in those places where the tathāgatas, arhats, perfectly complete buddhas have appeared and are residing and maintaining themselves, teaching the Dharma. Subhūti, you should know that bodhisattva great beings who possess those characters, those indications, and those signs are irreversible.

“Moreover, Subhūti, irreversible great bodhisattva beings practicing the perfection of wisdom dwell in the emptiness of internal phenomena, dwell in the emptiness of external phenomena, dwell in the emptiness of external and internal phenomena, dwell in the emptiness of emptiness, dwell in the emptiness of great extent, dwell in the emptiness of ultimate reality, dwell in the emptiness of conditioned phenomena, dwell in the emptiness of unconditioned phenomena, dwell in the emptiness of the unlimited, dwell in the emptiness of that which has neither beginning nor end, dwell in the emptiness of nonexclusion, dwell in the emptiness of inherent nature, dwell in the emptiness of all phenomena, dwell in the emptiness of intrinsic defining characteristics, dwell in the emptiness of that which cannot be apprehended, dwell in the emptiness of nonentities, dwell in the emptiness of essential nature, and dwell in the emptiness of an essential nature of nonentities; dwell in the applications of mindfulness, dwell in the correct exertions, dwell in the supports for miraculous ability, dwell in the faculties, dwell in the powers, dwell in the branches of enlightenment, and dwell in the noble eightfold path; dwell in the truths of the noble ones, dwell in the meditative concentrations, dwell in the immeasurable attitudes, dwell in the formless absorptions, dwell in the eight liberations, dwell in the nine serial steps of meditative absorption, dwell in the emptiness, signlessness, and wishlessness gateways to liberation, dwell in the extrasensory powers, dwell in the meditative stabilities, and dwell in the dhāraṇī gateways; dwell in the powers of the tathāgatas, dwell in the fearlessnesses, dwell in the kinds of exact knowledge, dwell in great loving kindness, dwell in great compassion, and dwell in the eighteen distinct qualities of the buddhas; and dwell in omniscience, dwell in the knowledge of the aspects of the path, and dwell in all-aspect omniscience. They do not wonder whether they are irreversible or reversible. They do not harbor doubt. They are not of two minds regarding their own level. If you ask why, it is because they do not observe even a mere tiny particle of any phenomenon at all that is reversible or irreversible.

“Subhūti, to illustrate, persons who have entered the stream, abiding on the level of those who have entered the stream, are not unsure and harbor no doubt regarding their own level; once-returners, abiding on the level of once-returners, are not unsure and harbor no doubt regarding their own level; non-returners, abiding on the level of non-returners, are not unsure and harbor no doubt regarding their own level; arhats, abiding on the level of arhats, are not unsure and harbor no doubt regarding their own level; pratyekabuddhas, abiding on the level of pratyekabuddhas, are not unsure and harbor no doubt regarding their own level; and perfectly complete buddhas, abiding on the level of perfectly complete buddhas, are not unsure and harbor no doubt regarding their own level. In the same way, Subhūti, these bodhisattva great beings too are not unsure and harbor no doubt about their own level. Abiding on the level of those who are irreversible, they refine a buddhafield and bring beings to maturity as well. They also comprehend whatever works of Māra have arisen and do not fall under the influence of the works of Māra. They overwhelm all those works of Māra and make them few and far between.

“Subhūti, to illustrate, a man who has committed an inexpiable crime is never separated from the thought associated with that inexpiable crime, even until death, and the thought of that inexpiable crime will pursue him, such that he cannot banish the thought of that inexpiable crime by any means whatsoever, and his obsession will pursue him even until death. In the same way, Subhūti, the irreversible thought of irreversible bodhisattva great beings on the level of those who are irreversible remains. That thought is not conceivable and does not waver. The world with its gods, humans, and asuras cannot turn it back. If you ask why, it is because with that thought bodhisattvas transcend the world with its gods, humans, and asuras, and by having entered into the maturity of the perfect state, abiding on their own level, by the attainment of supreme perfection in the extrasensory powers they refine the buddhafields and bring beings to maturity. They travel from buddhafield to buddhafield in order to behold, pay homage to, and listen to the Dharma from the lord buddhas. They also generate many roots of virtue in the presence of the lord buddhas in those buddhafields, questioning and counter-questioning, and serving those lord buddhas.

“Subhūti, those bodhisattva great beings who dwell in that manner comprehend whatever works of Māra have arisen and do not fall under the influence of the works of Māra. Through their skill in means they purify⁹⁷⁵ those works of Māra in the very limit of reality. They are not unsure about their own level and do not harbor doubt about it. If you ask why, Subhūti, it is because they are not unsure about the very limit of reality, and so they do not observe the very limit of reality as singular or dual. Knowing this, even after they have died,⁹⁷⁶ a thought on the levels of the śrāvakas and the pratyekabuddhas does not arise. If you ask why, Subhūti, it is because bodhisattva great beings do not observe anything at all that is subject to arising, cessation, defilement, or purification in all phenomena, which are empty of intrinsic defining characteristics. Subhūti, even after those bodhisattva great beings have died, they do not think, ‘I will not fully awaken to unsurpassed, perfect, complete enlightenment.’ They definitely think, ‘I will fully awaken to unsurpassed, perfect, complete enlightenment.’ If you ask why, Subhūti, it is because unsurpassed, perfect, complete enlightenment is empty of intrinsic defining characteristics.

“Subhūti, bodhisattva great beings who dwell in that manner on their own level are invincible on their own level. If you ask why, Subhūti, it is because irreversible bodhisattva great beings who dwell accordingly are endowed with a transcendent knowledge that cannot be stolen. Subhūti, if malign Māra arrives in the presence of irreversible bodhisattva great beings in the guise of a buddha and says, ‘You should attain arhatship in this very life. You are not prophesied to attain unsurpassed, perfect, complete enlightenment. You have not gained the acceptance that phenomena are nonarising, whereby the tathāgatas, arhats, perfectly complete buddhas would prophesy that you will attain unsurpassed, perfect, complete enlightenment. You do not possess those characters, those indications, or those signs‍—the characters, the indications, and the signs endowed with which bodhisattva great beings are prophesied to attain unsurpassed, perfect, complete enlightenment.’

“Subhūti, if, even on hearing those words, bodhisattva great beings are not disheartened and not intimidated, if they do not change their mind and are not terrified, then, Subhūti, these bodhisattva great beings are prophesied by the tathāgatas, arhats, perfectly complete buddhas to attain unsurpassed, perfect, complete enlightenment. If you ask why, it is because these bodhisattva great beings should know, ‘We ourselves are prophesied by the tathāgatas, arhats, perfectly complete buddhas to attain unsurpassed, perfect, complete enlightenment. If you ask why, it is because we ourselves possess those attributes endowed with which bodhisattva great beings are prophesied to attain unsurpassed, perfect, complete enlightenment.’

“Subhūti, if malign Māra, or a person under the influence of Māra, arrives in the presence of bodhisattva great beings in the guise of a buddha and prophesies them at the level of the śrāvakas or the level of the pratyekabuddhas, and if these bodhisattva great beings think, ‘The tathāgatas, arhats, perfectly complete buddhas do not encourage bodhisattva great beings to attain the level of the śrāvakas or the level of the pratyekabuddhas. Alas! This is malign Māra, or a person under the influence of the malign Māra, who has arrived in my presence in the guise of a buddha.’ And, Subhūti, if malign Māra arrives in the presence of bodhisattva great beings in the guise of a buddha while they are reciting and chanting out loud by heart the most extensive sūtras and says, ‘Those sūtras that you are practicing have been taught by Māra. They have not been taught by the lord buddhas, the śrāvakas, or the pratyekabuddhas,’ and if, Subhūti, these bodhisattva great beings recognize him and say, ‘Alas! This is malign Māra, or a person under the influence of Māra, who is separating me from unsurpassed, perfect, complete enlightenment,’ then, Subhūti, you should know that these bodhisattva great beings have been prophesied by the tathāgatas, arhats, perfectly complete buddhas of the past to attain unsurpassed, perfect, complete enlightenment, and that those bodhisattva great beings dwell on the level of those who are irreversible. If you ask why, it is because they have those characters, those indications, and those signs of irreversible bodhisattva great beings. Subhūti, you should know that bodhisattva great beings who possess those characters, those indications, and those signs are irreversible.

“Moreover, Subhūti, when irreversible bodhisattva great beings are practicing the perfection of wisdom, they will relinquish even themselves for the sake of acquiring⁹⁷⁷ the good Dharma, but they do not relinquish that Dharma even if they must sacrifice their own lives. Subhūti, those bodhisattva great beings persevere in that manner in order to acquire the good Dharma. They persevere in that manner in order to acquire the good Dharma of the lord buddhas of the past, the future, and the present, and not relinquish the good Dharma. If you ask why, it is because they think, ‘When the good Dharma is acquired it becomes a worship of the lord buddhas of the past, the future, and the present and it also becomes the acquisition of their Dharma.’ Here, if you ask for the sake of which Dharma would bodhisattva great beings relinquish themselves, for which Dharma would they sacrifice their lives, in this regard, Subhūti, the tathāgatas, arhats, perfectly complete buddhas teach the Dharma that all phenomena are empty. It is for the sake of this Dharma, which some foolish persons may contradict and repudiate, saying, ‘This is not the Dharma. This is not the Vinaya. This is not the taught by the Teacher,’ that bodhisattva great beings would relinquish themselves, and would not relinquish even if they must sacrifice their own lives. Subhūti, bodhisattva great beings train in this manner, thinking, ‘I too will be reckoned among the tathāgatas who will emerge in the future. I too will be prophesied to attain that. That Dharma for the sake of which I would relinquish myself, that I would not relinquish even if I must sacrifice my own life, is my Dharma too.’ Subhūti, bodhisattva great beings, considering this objective, relinquish even themselves for the sake of acquiring the good Dharma and sacrifice their lives for it. Subhūti, you should know that bodhisattva great beings who possess those characters, those indications, and those signs are irreversible.

“Moreover, Subhūti, bodhisattva great beings who are irreversible are not unsure and do not harbor doubt when the tathāgatas, arhats, perfectly complete buddhas are teaching the Dharma. They grasp all that is spoken by the lord buddhas, and having grasped it, they do not squander it. If you ask why, it is because they have fully acquired the dhāraṇīs.”

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

“Subhūti,” replied the Blessed One, “by acquiring the dhāraṇī of the inexhaustible cornucopia, bodhisattva great beings will not squander the sūtras spoken by the Tathāgata. Similarly, by acquiring the dhāraṇī of the oceanic seal, the dhāraṇī of the lotus array, and the dhāraṇī of containment, bodhisattva great beings will not squander the sūtras spoken by the Tathāgata.”⁹⁷⁸

Subhūti asked, “Blessed Lord, is it only that they should not squander what has been explained by the tathāgatas, arhats, perfectly complete buddhas, or also what has been explained by the śrāvakas, or what has been explained by the gods, or what has been explained by nāgas, or what has been explained by yakṣas, or what has been explained by gandharvas, or what has been explained d by asuras, or what has been explained by garuḍas, or what has been explained by mahoragas?”

“Subhūti,” replied the Blessed One, “these bodhisattva great beings are not unsure and harbor no doubt about all languages, symbols, and sounds, whatever they are. If you ask why, it is because they have fully acquired the dhāraṇīs. Subhūti, you should know that bodhisattva great beings who possess those characters, those indications, and those signs are irreversible.”

This completes the fortieth chapter, “The Characters and Indications of Irreversibility,” from “The Perfection of Wisdom in One Hundred Thousand Lines.”