Chapter 17: The Attributes, Indications, and Signs of Those Beyond Regressing880
Then the venerable Subhūti asked the Blessed One, “Blessed One, what are the attributes, indications, and signs of a bodhisattva great being beyond regressing? Or, Blessed One, how else can we know that such a bodhisattva great being is beyond regressing?”881
The Blessed One said, “Subhūti, the ground of an ordinary person, the ground of a disciple, the ground of a solitary realizer, and the ground of a buddha are all called the ground of the actual nature, because, in their actual nature, they all are free of duality, free from creating duality, nonconceptual, and free of conceptualization.882 Hence each of those beings arrives at the actual nature as the true nature of things.883 When such individuals dwell in this actual nature, they do not conceptualize it or imagine it, and in this way they arrive at it. But even when they just hear how to arrive at that actual nature and subsequently drift away from it, they know what it is not like, and hence they never become worried, perplexed, doubtful, or confused.884 Instead, they have firm conviction and immerse themselves in the fact that the actual nature is exactly the way it is.885 For this reason, they never ramble on about anything whatsoever, but rather speak words that are beneficial—as opposed to unbeneficial—and do not look down upon anything that others have done or not done. Subhūti, one can be certain that bodhisattva great beings possessing these attributes, indications, and signs are beyond regressing from unsurpassed, perfect awakening.
“Furthermore, Subhūti, bodhisattva great beings do not look up to other renunciants or brahmins with the thought, ‘These blessed renunciants or brahmins know what is to be known and see what is to be seen.’886 Such bodhisattva great beings neither pay homage to different gods, nor think to give the different gods any flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, or lamps, nor do they depend on different gods.887 Subhūti, one can be certain that bodhisattva great beings possessing these attributes, indications, and signs are also beyond regressing from unsurpassed, perfect awakening. Also, Subhūti, bodhisattva great beings beyond regressing are neither reborn in the lower realms nor take the form of a woman.888
“Furthermore, Subhūti, bodhisattva great beings beyond regressing proceed to practice the ten virtuous ways of acting. They themselves desist from killing and also help others practice desisting from killing. They themselves desist from taking what is not given and also help others practice desisting from taking what is not given. They themselves desist from sexual misconduct and also help others practice desisting from sexual misconduct. They themselves desist from beer, wine, liquor, and other intoxicants, and also help others practice desisting from beer, wine, liquor, and other intoxicants. They themselves desist from false words and also help others practice desisting from false words. They themselves desist from slanderous words and also help others practice desisting from slanderous words. They themselves desist from harsh words and also help others practice desisting from harsh words. They themselves desist from idle chatter and also help others practice desisting from idle chatter. They themselves desist from covetousness and also help others practice desisting from covetousness. They themselves desist from malevolence and also help others practice desisting from malevolence. They themselves desist from false views and also help others practice desisting from false views. In this way, Subhūti, bodhisattva great beings beyond regressing themselves proceed to practice the ten virtuous ways of acting and also help others recognize the ten virtuous ways of acting, help others practice them, help others be inspired by them, help others rejoice in them, help others become established in them, and help others become unwavering in them. Even in the midst of dreams, they absolutely do not transgress in any way or manner the ten virtuous ways of acting, either when alone or in a group. They do not behave this way even mentally. That is to say, even in the midst of dreams, Subhūti, bodhisattva great beings beyond regressing are predisposed toward the ten virtuous ways of acting. Subhūti, one can be certain that bodhisattva great beings possessing these attributes, indications, and signs are also beyond regressing from unsurpassed, perfect awakening.
“Furthermore, whenever bodhisattva great beings beyond regressing master a teaching and give a teaching, they master it and give it with the following mindset: ‘I am mastering this teaching for the benefit of all sentient beings and I am giving it to them for the sake of their happiness and welfare.’ They think, ‘May this teaching fulfill the virtuous intentions of all sentient beings.’889 Also, they give the gift of the teachings to all sentient beings universally. Subhūti, one can be certain that bodhisattva great beings possessing these attributes, indications, and signs are also beyond regressing from unsurpassed, perfect awakening.
“Furthermore, when the profound teachings are being taught, such bodhisattva great beings beyond regressing do not become worried, perplexed, doubtful, or confused. Instead, they speak words that are beneficial, well measured, and affectionate. They rarely feel drowsy or sleepy.890 They are also free of negative propensities.891
“Whenever coming or going, they do not come or go with a wandering mindset.892 That is to say, while applying mindfulness, they come and go. Without sluggishness, they lift their feet up from the ground and set them down upon the ground. With nothing but ease, they lift them up and set them down. Without hastiness, they lift them up and set them down.893 Vigilant, they never trample over any patch of ground.
“Moreover, such bodhisattva great beings beyond regressing have robes and physical belongings that are not infested with lice.894 Their conduct is pure. They encounter few afflictions and few mishaps. Also, absolutely none of the eighty thousand species of parasites found in the bodies of other sentient beings ever appear in their bodies in any way or manner.895 Why is that? It is because those bodhisattva great beings’ roots of virtue are the noblest in the whole world.896 The more that such bodhisattva great beings’ roots of virtue mature, the more they embrace physical purity, embrace verbal purity, and embrace mental purity.”
Subhūti asked, “But, Blessed One, what is the mental purity to be recognized in such bodhisattva great beings?”
The Blessed One said, “Subhūti, the more that such bodhisattva great beings’ roots of virtue mature, the more they embrace a mindset with few concerns, a mindset free of blameshifting, a mindset free of falsity, a mindset free of crookedness, and a mindset free of deceit.897 With such mental purity, Subhūti, they have surpassed the level of the disciple and solitary realizer. Subhūti, this is the mental purity to be recognized in such bodhisattva great beings. Subhūti, one can be certain that bodhisattva great beings possessing these attributes, indications, and signs are also beyond regressing from unsurpassed, perfect awakening.
“Furthermore, Subhūti, bodhisattva great beings beyond regressing do not give weight to donations, tributes, or celebrity. They do not give weight to robes, alms, accommodation, preventive medicines, or the other requisites. They are not at all envious or jealous. When the profound teachings are being taught, they are not disheartened but with unwavering, deep discernment respectfully listen to the teachings from others. Also, all the teachings to which such bodhisattva great beings respectfully listen they integrate into the transcendent state of wisdom. Then, in the light of that transcendent state of wisdom, they integrate all worldly skills and daily activities with the true nature of things. So, they view nothing as disconnected from the ultimate realm of things, and they view absolutely everything as connected with it. Subhūti, one can be certain that bodhisattva great beings possessing these attributes, indications, and signs are also beyond regressing from unsurpassed, perfect awakening.
“Furthermore, Subhūti, suppose that the pernicious Māra were to magically conjure up the eight intense hells, each containing many hundreds, thousands, or hundreds of thousands of bodhisattvas. Then, suppose he were to say to a bodhisattva great being beyond regressing, ‘All these bodhisattva great beings, whom tathāgatas foreordained as beyond regressing, were reborn in these intense hells. Since you are foreordained as beyond regressing, you too will fall into these intense hells just like they did. Renounce your mindset of awakening and abandon it once and for all!898 What is the use of your buddhahood? By acting as I suggest, you will not be reborn in the hells, but rather go to heaven.’899 If that bodhisattva great being’s mindset does not waver or get deterred even when Māra speaks this way, then he or she knows that a bodhisattva great being beyond regressing cannot possibly be involuntarily reborn in the lower realms.900 Subhūti, one can be certain that a bodhisattva great being possessing these attributes, indications, and signs is also beyond regressing from unsurpassed, perfect awakening.
“Furthermore, Subhūti, the pernicious Māra may come in the guise of an ascetic and say to the bodhisattva great being, ‘Renounce what you have previously learned and abandon what you have previously embraced. If you renounce it and give it up as I suggest, then I will come to you in this way again and again. What you have just now learned is not the words of the Buddha, but rather the poetry composed by a poet. What I am telling you, however, is what the Buddha taught. These are the words of the Buddha.’ If such a bodhisattva wavers and gets deterred after hearing this, then one can know that such a bodhisattva is not foreordained by a tathāgata, not assured unsurpassed, perfect awakening, and not dwelling in the dimension of someone beyond regressing.901 However, Subhūti, if that bodhisattva great being does not waver or get deterred even after having heard these words of Māra, then he or she relies upon nothing but the true nature of things, free of arising, ceasing, and conditioning. So, he or she does not come to develop faith in others.902 This is analogous to a monastic worthy one, whose worldly influences have been eliminated, not coming to develop faith in others; by achieving direct realization in the true nature of things, he cannot be led astray by the pernicous Māra. Likewise, Subhūti, bodhisattva great beings beyond regressing cannot be browbeaten by persons belonging to the paths of disciples or solitary realizers, nor can their qualities revert to the levels of the disciples or solitary realizers.903 Since their final goal is perfect awakening, they are assured the state of complete knowing. When bodhisattva great beings dwell in the dimension of those beyond regressing, they cannot be led astray by any others. Subhūti, one can be certain that a bodhisattva great being possessing these attributes, indications, and signs is also beyond regressing from unsurpassed, perfect awakening.
“Furthermore, Subhūti, someone else may try to persuade the bodhisattva great being beyond regressing as follows: ‘This is going about life in cyclic existence, not going about life as a bodhisattva. End your suffering in this very life and you will no longer experience sufferings and despair in the realms of cyclic existence.904 Oh, alas! In this life, first, you will fail to escape this physical body of yours, so why do you think you need to take on another physical body again?’905 Subhūti, if that bodhisattva great being does not waver or get deterred even with such talk,906 then the pernicious Māra himself will come to persuade him as follows.
“ ‘Do you want to see something? There are bodhisattva great beings who have served the blessed buddhas with robes, alms, accommodation, preventive medicines, and other requisites for as many eons as there are grains of sand in the River Ganges. They have engaged in spiritual practice in the presence of as many blessed buddhas as there are grains of sand in the River Ganges. They have attended to as many blessed buddhas exactly as there are grains of sand in the River Ganges. They have asked questions and fully pursued their questions about the way that bodhisattva great beings should dwell in this very bodhisattva path. Also, the tathāgatas themselves have explained the way that bodhisattva great beings should dwell and those bodhisattva great beings have already dwelled in that way. They have already gone about life in that way. And they have already engaged in meditation in that exact way. Nevertheless, still to this day, even they have not realized unsurpassed, perfect awakening. Although they have dwelled in the instruction and guidance and have trained accordingly, they have not attained the state of complete knowing. So, how could you possibly attain unsurpassed, perfect awakening?’
“If, even upon hearing this, that bodhisattva great being also does not waver or get deterred, then the pernicious Māra will magically conjure up some monks in that very area and tell the bodhisattva, ‘These monks have already become worthy ones with their worldly influences eliminated. All those who set out for awakening have, by now, already attained the state of a worthy one and are dwelling in the state of a worthy one. So, how could you still be attaining unsurpassed, perfect awakening?’ Even when such things are being said and explicated, if the bodhisattva great being’s mindset does not waver or get deterred, then one can be certain that such a bodhisattva great being is also beyond regressing from unsurpassed, perfect awakening.
“Suppose that upon hearing such divisive words from someone else, the mindset of such bodhisattva great beings does not completely abandon the true nature of things, turn away from it, or deviate from it, because they are aware that all those divisive words are the activities of Māra.907 Then, Subhūti, it would be impossible and out of the question for such bodhisattva great beings, going about life this way in the transcendent states, not to attain the state of complete knowing. It is impossible and out of the question that the pernicious Māra could find any vulnerability in such bodhisattva great beings. They go about life training in this way. They never fail to go about life as explained by the Tathāgata. They also abide with the attentiveness associated with these transcendent states. Suppose that upon hearing such divisive words from someone else, bodhisattva great beings recognize them as the activities of Māra, and their mindset does not completely abandon the true nature of things, turn away from it, or deviate from it, because they are aware that all those divisive words are the activities of Māra. Then, Subhūti, one can be certain that any such bodhisattva great being possessing these attributes, indications, and signs is also beyond regressing from unsurpassed, perfect awakening.
“Furthermore, Subhūti, a bodhisattva great being beyond regressing does not cumulatively construct a conception of physical forms and does not give rise to a conception of physical forms. The same is true for the conception of feelings, conceptions, and conditioning factors. He or she does not cumulatively construct a conception of consciousness and does not give rise to a conception of consciousness. Why not? Because a bodhisattva great being beyond regressing has attained the bodhisattva’s irreversible fault-free state, because things are empty of inherent characteristics. He or she does not mentally perceive such things, cumulatively construct them, or give rise to them. For this reason, this bodhisattva great being, who has acceptance and knowing of nonarising, is called beyond regressing.908 Subhūti, one can be certain that a bodhisattva great being possessing these attributes, indications, and signs is also beyond regressing from unsurpassed, perfect awakening.
909“Furthermore, Subhūti, the pernicious Māra will approach in the guise of a monk and dissuade the bodhisattva great being, saying, ‘It is like space, this complete knowing.910 Such a thing as complete knowing does not exist. Such a thing as complete knowing cannot be found. Who is supposed to perfectly understand it?911 Who is supposed to realize it? No one will go beyond cyclic existence through this. There is no one who could awaken and nothing to be awakened. There is no one who could perfectly understand and nothing to be perfectly understood. In every way such things are like space. You are exerting yourself in vain.912 Explaining that one should realize unsurpassed, perfect awakening was merely an activity of Māra. The Buddha never taught it.’ That noble son or daughter should recognize, bear in mind, and understand that such an attempt to keep him or her back is merely the activity of Māra.913 After thinking of it in this way, he or she should cultivate a mindset fixed upon complete, perfect awakening. He or she should cultivate a mindset that is unshakeable and cannot be led astray. Subhūti, one can be certain that a bodhisattva great being possessing these attributes, indications, and signs is also beyond regressing from unsurpassed, perfect awakening.
“Furthermore, Subhūti, a bodhisattva great being beyond regressing turns away from the levels of the disciples and solitary realizers and turns toward the state of complete knowing. Such a bodhisattva great being attains the first meditative state at will, and then the second, third, and fourth in a similar manner. He or she abides in these four meditative states, gets familiar with them, and attains them. Then, he or she avoids involuntary rebirth by force of these meditative states, and once again takes on the qualities of someone in the desire realm.914 Subhūti, one should know this characteristic, too, of the nonregression of bodhisattva great beings beyond regressing.
“Furthermore, Subhūti, bodhisattva great beings beyond regressing are not individuals who give weight to words. They are not individuals who gives weight to praise, renown, or celebrity. They are not attached to titles. They have an unagitated mindset and a mindset of benefiting all sentient beings. Whether coming or going, they do not come or go with a wandering mindset. Whether coming or going, they come and go with nothing but mindfulness. If they live as householders, they are not excessively attached to sense pleasures or inclined toward them.915 They partake of sense pleasures only with a sense of aversion and fear. Subhūti, it is just as if, for instance, a man needed to eat food amid a den of thieves. He would eat his food only with a sense of fear. He would eat his food only with a sense of departing, thinking that he should get out of there as soon as possible. As such, he would eat his food with reservations. Likewise, Subhūti, bodhisattva great beings beyond regressing who live as householders partake of all sense pleasures entirely without seeking them, without any greed for them, and without being addicted to them. They are absolutely free from seeking out satisfying or pleasurable objects for their five senses.916 Those who live as householders do not earn their living in unsuitable or suitable ways, but earn their living only with virtue. They also do not approach death with a sense of guilt and do not cause harm to others. How so? Because, in directing all sentient beings toward the state of supreme bliss, they are genuine persons, great persons, excellent persons, eminent persons, virtuous persons, worthy persons, noble persons, heroic persons, bull-like persons, workhorse-like persons, lotus-like persons, water lily-like persons, thoroughbred-like persons, elephant-like persons, lion-like persons, and persons who are a leaders of disciples.917 In this very way, Subhūti, bodhisattva great beings live as householders because they have come to attain such ability by means of the transcendent state of wisdom. Subhūti, one can be certain that a bodhisattva great being possessing these attributes, indications, and signs is also beyond regressing from unsurpassed, perfect awakening.
“Furthermore, Subhūti, such bodhisattva great beings beyond regressing always have the great yakṣa Vajrapāṇi standing behind them. They are difficult to attack, unconquerable by humans or nonhumans, and unparalleled among sentient beings.918 Their mindset is undistracted. Their sense faculties are unimpaired. Their mental faculties are complete rather than incomplete. They are endowed with the vital power of a bull among humans but are not unchaste persons.919 They absolutely never employ any special mantras, herbs, magic spells, medicinal potions, and so on to magically overpower women.920 Their livelihood is pure, not sinful. Their disposition is neither belligerent nor combative.921 Their viewpoints are straightforward. They neither raise themselves up nor put others down. They are endowed with these positive qualities and others. They do not make predictions to men or women that they will have a son or daughter. They do not have faults like this, indicating things and so on.922 Subhūti, one can be certain that a bodhisattva great being possessing these attributes, indications, and signs is also beyond regressing from unsurpassed, perfect awakening.
“Furthermore, Subhūti, there are more attributes, indications, and signs of a bodhisattva great being beyond regressing that I will point out. One should recognize any bodhisattva great being possessing these to be beyond regressing from unsurpassed, perfect awakening. Now, what are those? Specifically, bodhisattva great beings beyond regressing do not stay bound to any preoccupation or occupation with the dependent arising of the constituents, elements, and bases.923 They do not stay bound to any preoccupation or occupation with the kind of talk of those who delight in socializing. They do not stay bound to any preoccupation or occupation with talk of kings. They do not stay bound to any preoccupation or occupation with talk of thieves. They do not stay bound to any preoccupation or occupation with talk of armies. They do not stay bound to any preoccupation or occupation with talk of battles. They do not stay bound to any preoccupation or occupation with talk of villages, cities, towns, communities, kingdoms, or principalities. They do not stay bound to any preoccupation or occupation with talk of themselves. They do not stay bound to any preoccupation or occupation with talk of ministers or important officials. They do not stay bound to any preoccupation or occupation with talk of women, men, or those in between. They do not stay bound to any preoccupation or occupation with talk of travels, parks, monasteries, palaces, pools, lakes, ponds, lotus ponds, forests, gardens, or mountains. They do not stay bound to any preoccupation or occupation with talk of yakṣas, rākṣasas, pretas, piśācas, kaṭapūtanas, or kumbhāṇḍas.924 They do not stay bound to any preoccupation or occupation with talk of food. They do not stay bound to any preoccupation or occupation with talk of food, drink, clothing, jewelry, perfumes, wreaths, or fragrant oils. They do not stay bound to any preoccupation or occupation with talk of streets, squares, intersections, highways, marketplaces, vehicles, or estates. They do not stay bound to any preoccupation or occupation with talk of songs, dances, storytelling, actors, dancers, or buskers. They do not stay bound to any preoccupation or occupation with talk of oceans, rivers, or islands. They do not stay bound to any preoccupation or occupation with talk of anything that contradicts the truth. They do not stay bound to any preoccupation or occupation with talk of pleasures for ordinary people.
“Instead, they stay bound to the preoccupation and occupation with talk of the transcendent state of wisdom and never lack the attentiveness associated with the state of complete knowing. Meanwhile, they do not stay bound to any preoccupation or occupation with talk of strife, wars, arguments, or disputes.
“They wish only for virtue and do not wish for nonvirtue. They speak in praise of harmony and do not speak in praise of disharmony.925 They wish for friendship and do not wish for enmity. They speak the truth and do not speak the opposite of the truth. Wanting nothing more than to see the tathāgatas, they develop the proper mindset to be reborn in the presence of the worthy, perfectly and completely awakened tathāgatas who reside, stay, and spend time in other world systems. Hence, they never fail to see the tathāgatas, to serve them, or to attend to them.
“Furthermore, Subhūti, the bodhisattva great beings who pass away from the desire realms, form realms, or formless realms take rebirth right here in the central area of the Jambu continent, where sentient beings are skilled in the arts, in poetry, in mantras, in magic spells, in treatises, in reading signs, and in the meaning of the teachings. A few take rebirth in the bordering countries. But most take rebirth in the central area. At the very least, those who are reborn in the bordering countries take rebirth in the big cities, and they too are found to have these positive qualities. Subhūti, one can be certain that bodhisattva great beings possessing these attributes, indications, and signs are also beyond regressing from unsurpassed, perfect awakening.
“Furthermore, Subhūti, it never occurs to bodhisattva great beings beyond regressing to think, ‘I am beyond regressing’ or ‘I am not beyond regressing.’ In this way, bodhisattvas beyond regressing do not become doubtful, uncertain, or disheartened about their own level. Subhūti, this is analogous to stream enterers not being worried, doubtful, or uncertain about what fruitional level of a stream enterer they belong to. In the very same way, bodhisattva great beings beyond regressing are not worried, doubtful, or uncertain about what bodhisattva level they belong to. They do not become disheartened about their own level.926 They very quickly recognize when the activities of Māra have arisen again and again, and do not fall under their influence again and again. Subhūti, this is analogous to how a man committing a harmful act that brings immediate results never fails to possess the mindset that results immediately afterward.927 Right up until the point of dying, that man cannot get rid of that mindset or escape it. The mindset just accompanies him right up until the time of his death. In the very same way, bodhisattva great beings beyond regressing have a mindset beyond regressing that remains firmly on the level that they belong to and cannot be shaken from it. Even the whole world with its gods, humans, and asuras cannot move or shake them from it. They very quickly recognize when Māra’s activities have arisen again and again, and do not fall under their influence again and again. Those bodhisattva great beings who have passed on to a future birth without worry or doubt about their level do not develop either the mindset of a disciple or a solitary realizer. Those who have passed on to a future birth also think, ‘It is not the case that I will not awaken. I am abiding at a level that is my own and will absolutely realize unsurpassed, perfect awakening. At my level, I cannot be misguided by others and I cannot be browbeaten.’ How so? They are abiding there because they possess a mindset that cannot be led astray and a knowing that cannot be led astray.
“If the pernicious Māra were to come along disguised as a buddha, he might approach such bodhisattva great beings and say, ‘Actualize the state of a worthy one in this very life! You are not foreordained for unsurpassed, perfect awakening. Bodhisattva great beings who realize unsurpassed, perfect awakening are endowed with attributes, indications, and signs that you do not have. So, why are you going about life in this transcendent state of wisdom?’ If the mindset of those bodhisattva great beings changes, then, Subhūti, one can be sure that such bodhisattva great beings have not been foreordained for unsurpassed, perfect awakening by any previous worthy, perfectly and completely awakened tathāgatas.
“On the other hand, suppose that they keep this in mind and think, ‘Aha! The pernicious Māra is magically disguised as a buddha and has come along. This is a form magically empowered by Māra or magically created by Māra, but not the Tathāgata! Everything in reality is exactly the way the worthy, perfectly and completely awakened Tathāgata has already taught and not otherwise!’928 If they carefully consider things and keep this in mind, they will think, ‘Aha! The pernicious Māra has created a magically empowered form of a buddha and wishes to hold me back from unsurpassed, perfect awakening!’ If in response to such a thought Māra retreats, then, Subhūti, one can be sure that these bodhisattva great beings were foreordained for unsurpassed, perfect awakening by previous worthy, perfectly and completely awakened tathāgatas, and that such bodhisattva great beings are abiding at the level of bodhisattvas beyond regressing. Subhūti, if bodhisattva great beings are found to have these attributes, indications, and signs as their qualities, then one would understand, ‘Aha! These bodhisattva great beings have, in reality, been foreordained for unsurpassed, perfect awakening by previous worthy, perfectly and completely awakened tathāgatas, and these bodhisattva great beings are abiding at the level of bodhisattvas beyond regressing. How so? It is because these attributes, indications, and signs are found possessed by all bodhisattva great beings who are beyond regressing.’ Subhūti, one can be certain that bodhisattva great beings possessing these attributes, indications, and signs are also beyond regressing from unsurpassed, perfect awakening.
“Furthermore, Subhūti, bodhisattva great beings beyond regressing even give themselves away and give up their lives for the sake of apprehending the genuine truth. Therefore, out of their appreciation and devotion for the blessed buddhas of the past, present, and future, bodhisattva great beings beyond regressing make the greatest of efforts for the sake of apprehending the genuine truth. They apprehend the genuine truth as a consequence of their appreciation and devotion to the truth, thinking, ‘The blessed buddhas are the bodies of the truth.’929 They are not only apprehending the genuine truth of the blessed buddhas of the past, but are also precisely apprehending the genuine truth of the blessed buddhas of the present and future. Regarding this, they think, ‘I too have entered the ranks of those blessed buddhas of the future. I too am foreordained for unsurpassed, perfect awakening. I too have apprehended the genuine truth.’ Seeing this also as their purpose, they give themselves over to it and even give up their lives for the sake of apprehending the genuine truth. They are never disheartened or become lazy about it. Subhūti, one can be certain that bodhisattva great beings possessing these attributes, indications, and signs are also beyond regressing from unsurpassed, perfect awakening.
“Furthermore, Subhūti, when the worthy, perfectly and completely awakened Tathāgata is teaching the truth, bodhisattva great beings beyond regressing are neither worried nor doubtful.”
Subhūti said, “Blessed One, when the worthy, perfectly and completely awakened Tathāgata is teaching the truth, such bodhisattva great beings are neither worried nor doubtful. But is that not the case when a disciple is teaching the truth?”
The Blessed One said, “Subhūti, such bodhisattva great beings are also neither worried nor doubtful when a disciple is teaching the truth. Why? Because they have attained the state of acceptance that all things are free of arising. Hence, they listen to the true nature of things that is not contradicted by any things, and while listening, they are neither worried nor doubtful.930
“Subhūti, any bodhisattva great being endowed with such positive qualities is beyond regressing. Subhūti, one can be certain that these attributes, indications, and signs are also possessed by a bodhisattva great being who is beyond regressing from unsurpassed, perfect awakening.”
This ends the chapter “The Characteristics, Indications, and Signs of Those Beyond Regressing,” the seventeenth chapter in “The Transcendent State of Wisdom in Eight Thousand Lines.”