Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 39 – Conventional attributes, indications and signs of Irreversible Bodhisattvas – without apprehending anything
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 39 – Conventional attributes, indications and signs of Irreversible Bodhisattvas – without apprehending anything
Last update: November 03, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
Then the venerable Subhūti asked the Blessed One, “Blessed Lord,
what are the attributes of bodhisattva great beings who are irreversible?
What are their indications?
What are their signs?
How should we know that such bodhisattva great beings are irreversible?”
The Blessed One replied to the venerable Subhūti,
“In this regard, Subhūti, 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 [of spiritual attainment] that have been explained —
are unchanging in the real nature.
They are non-conceptual, non-dual, and indivisible.
Those [bodhisattva great beings] engage definitively in that real nature, just as it is.
They do not conceive of that real nature, and so they engage without conceiving of it.
Having engaged in that manner, and having definitively heard about the real nature, just as it is, they transcend such [levels of attainment] and they are not in the slightest consumed by doubt, thinking that the real nature is individual, dual, or neither.
They do not prattle incoherently.
They speak words that are meaningful, without speaking meaninglessly.
They do not look upon what others have and have not done.
They pursue excellent speech.
Subhūti, one should know that
bodhisattva great beings who possess those attributes, those indications, and those signs are irreversible.”
.
“Blessed Lord,
through which attributes, indications, and signs
are bodhisattva great beings known to be irreversible?”
“Subhūti,
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all phenomena are without attributes,
without indications, and without signs!”
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replied the Blessed One.
.
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“Blessed Lord,
if all phenomena are without attributes, without indications, and without signs, then
from what phenomena have the bodhisattva great beings
turned away so that they may be revealed to be irreversible?”
“Subhūti,” replied the Blessed One,
“when bodhisattva great beings have turned away from physical forms,
when they have turned away from feelings, perceptions, formative predispositions, and consciousness,
and when they have turned away from the sense fields, the sensory elements, and the links of dependent origination,
then, Subhūti, you should know that those bodhisattva great beings are irreversible.
When bodhisattva great beings have turned away from the perfection of generosity;
when they have turned away from the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom;
when they have turned away from the emptiness of internal phenomena;
when they have turned away from [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities;
when they have turned away from the applications of mindfulness;
when they have turned away from the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path;
when they have turned away from the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions;
when they have turned away from the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways;
when they have turned away from the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas;
when they have turned away from the levels of the śrāvakas and the pratyekabuddhas;
when they have turned away from knowledge of the path;
and when they have turned away from unsurpassed, complete enlightenment,
then, Subhūti, you should know that those bodhisattva great beings are irreversible.
“If you ask why, Subhūti, it is because
there is no essential nature of physical forms in which bodhisattva great beings could be established.
There is no essential nature of feelings, perceptions, formative predispositions, or consciousness in which bodhisattva great beings could be established.
There is no essential nature of the sense fields, the sensory elements, or the links of dependent origination in which bodhisattva great beings could be established.
There is no essential nature of any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment in which bodhisattva great beings could be established.
There is no essential nature of [any of the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, in which bodhisattva great beings could be established.
There is no essential nature of [any of the goals], up to and including all-aspect omniscience, in which bodhisattva great beings could be established.
.
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“Moreover, Subhūti, bodhisattva great beings are not beholden to virtuous ascetics and brahmins of other [non-Buddhist] persuasions, saying that those virtuous ascetics and brahmins know what should be known, see what should be seen, or conceive of the correct view.
That would be impossible!
They do not have doubts.
They do not overestimate or fall into wrong views concerning their ethical discipline and ascetic practices.
They do not conceive of purity [merely] on the basis of auspicious ceremonies and omens.
They do not pay homage to strange gods.
They do not offer them flowers, garlands, perfume, unguents, powders, clothing, parasols, victory banners, or ribbons, and they do not consider doing so.
Subhūti, one should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
bodhisattva great beings who are irreversible
will not be reborn among denizens of the hells.
They will not be reborn in the animal realm.
They will not be reborn in the world of Yama.
They will not be reborn within the eight unfavorable states with no opportunity [to practice the Dharma].
Nor will they assume the physical form of a woman.
Subhūti, one should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
bodhisattva great beings who are irreversible
adopt and practice the ways of the ten virtuous actions.
They themselves will have abstained from killing living creatures, and they also encourage others to successfully abstain from killing living creatures.
They praise abstinence from killing living creatures.
They praise and take empathetic delight in others who have abstained from killing living creatures.
They themselves will have abstained from stealing, sexual misconduct, telling lies, slander, harsh words, non-sensical chatter, covetousness, malice, and wrong views, and they also encourage others to abstain from wrong views [and so forth].
They praise abstention from wrong views [and so forth].
They praise and take empathetic delight in others abstaining from wrong views [and so forth].
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
bodhisattva great beings who are irreversible do not apprehend the ways of the ten non-virtuous actions, even in their dreams, let alone when they are awake.
Subhūti, one should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
when bodhisattva great beings who are irreversible dwell in the perfection of generosity, and when they dwell in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, at that time they dispense gifts for the sake of all beings, they maintain ethical discipline, they cultivate tolerance, they undertake perseverance, they are absorbed in meditative concentration, and they cultivate wisdom.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
bodhisattva great beings who are irreversible have mastered, for the purpose of giving the Dharma, the categories of the teachings, which include the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the aphorisms, the contexts, the quotations, the tales of past lives, the most extensive teachings, the narratives, and the established instructions.
Consequently, when they dispense the gift of the Dharma, they think,
'May the wishes of all beings be fulfilled by means of this gift of the Dharma!'
Making common cause with all beings, they dedicate that gift of the Dharma toward unsurpassed, complete enlightenment.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
bodhisattva great beings who are irreversible have no doubt, indecision, or hesitation with regard to the profound attributes.”
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“Blessed Lord,
why do bodhisattva great beings who are irreversible have no doubt, indecision, or hesitation with regard to the profound attributes?”
“Subhūti,” replied the Blessed One,
“it is because bodhisattva great beings who are irreversible
do not observe anything at all with respect to which they might have doubt, indecision, or hesitation.
That is to say,
they do not observe physical forms, feelings, perceptions, formative predispositions, consciousness, the sense fields, the sensory elements, the links of dependent origination, any of the perfections, any of the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, the distinct qualities of the buddhas, or [the goals], up to and including unsurpassed, complete enlightenment.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
bodhisattva great beings who are irreversible undertake gentle physical actions, gentle verbal actions, and gentle mental actions.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
the bodhisattva great beings who are irreversible undertake physical actions imbued with loving kindness, verbal actions imbued with loving kindness, and mental actions imbued with loving kindness.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
bodhisattva great beings who are irreversible instinctively do not dwell in the five obscurations, comprising longing for sensual pleasure, harmful intention, dullness and sleep, agitation and regret, and doubt.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
bodhisattva great beings who are irreversible are in every respect without all latent impulses.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
whether bodhisattva great beings who are irreversible are going or coming, they do not go with a confused mind and they do not come with a confused mind.
Whether they are going or coming, they go in accordance with the applications of mindfulness, and they come in accordance with the applications of mindfulness.
They set out and return mindfully.
They come mindfully.
They walk mindfully, stand mindfully, sit mindfully, and lie down mindfully.
They do not raise their feet from the ground impulsively, and they do not put their feet on the ground impulsively.
They raise their feet from the ground mindfully, they put their feet on the ground mindfully, and they move while looking where they are going.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
the condition of the robes belonging to bodhisattva great beings who are irreversible is not unkempt.
Subhūti, the conduct of bodhisattva great beings who are irreversible is pure.
They are clean and without bad odors.
They themselves have few ailments, and they are free from dust and stains.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
the bodies of bodhisattva great beings who are irreversible are entirely and in all respects even without the eighty thousand kinds of minute organisms that are present within the human body, and consume it.
If you ask why, Subhūti, it is because the roots of virtue of bodhisattva great beings surpass all worlds, and are supreme in all worlds.
For this reason, the bodies of those bodhisattva great beings are without those eighty thousand kinds of minute organisms.
“Subhūti, the more those roots of virtue of bodhisattva great beings increase, the more will those bodhisattva great beings assume physical purity and assume verbal and mental purity.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.”
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Then the venerable Subhūti asked the Blessed One,
“Blessed Lord, how are bodhisattva great beings physically pure?
How are they verbally pure and how are they mentally pure?”
“Subhūti,” replied the Blessed One,
“the more those roots of virtue of bodhisattva great beings increase, the more will their physical, verbal, and mental deformations, and their physical, verbal, and mental crookedness 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, the body, speech, and mind of those bodhisattva great beings will be purified.
Those who possess physical, verbal, and mental purity transcend the level of the śrāvakas and also the level of the pratyekabuddhas, and they do not actualize the very limit of reality.
Subhūti, you should know this indeed to be the physical, verbal, and mental purity that those bodhisattvas have.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
bodhisattva great beings who are irreversible are not attracted to profit, veneration, or eulogistic verses.
They are not attracted to alms.
They are not attracted to the three religious robes [and so forth], but they assume and practice the twelve ascetic virtues.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
in bodhisattva great beings who are irreversible, thoughts of miserliness do not arise, thoughts of degenerate morality do not arise, thoughts of agitation do not arise, thoughts of indolence do not arise, thoughts of non-absorption do not arise, thoughts of stupidity do not arise, and thoughts of envy do not arise.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
bodhisattva great beings who are irreversible are of steadfast intelligence and of profound intelligence.
They respectfully listen to the Dharma from others, and whatever doctrines they hear from others, they establish them all through the perfection of wisdom.
All those activities that are mundane, relying on the perfection of wisdom they also bring into accordance with reality.
They do not observe anything at all that is not integrated within the realm of phenomena.
They observe rather that all these phenomena are integrated with the perfection of wisdom.
Subhūti, you should know these to be the defining characteristics bodhisattva great beings who are irreversible.
“Subhūti, if the evil Māra were to conjure up the eight great hells with their denizens in the presence of bodhisattva great beings who are irreversible, and if he were also to conjure up and reveal in each of these great hells with their denizens many hundreds of bodhisattvas, many thousands of bodhisattvas, many hundreds of thousands of bodhisattvas, many ten millions of bodhisattvas, many billions of bodhisattvas, many trillions of bodhisattvas, and many million trillions of bodhisattvas, being burned and cooked, and experiencing unbearable sufferings, pains, and sensations of heat, and if he were then to say to them,
'These bodhisattva great beings have been prophesied by the tathāgatas to be irreversible, but they have been reborn here, among these denizens of the great hells.
Alas! You too, who have been prophesied by the tathāgatas to be irreversible, are [actually] prophesied to become denizens of the hells.
Right now, you should reject this mind that is set on enlightenment and you will not be reborn among the denizens of the hells.
Acting in that manner, you will proceed to the exalted realms,'
Subhūti, if the minds of those bodhisattva great beings remain unagitated, and they are free from doubt and hesitation, they should know that they have indeed been prophesied by the tathāgatas, arhats, completely awakened buddhas of the past.
Those bodhisattva great beings are certain to progress, and stable in their irreversible element.
Subhūti, it would be impossible and inopportune for bodhisattva great beings who are irreversible to be reborn among the denizens of the hells, or among the animal realms, or among the mundane spirits of the world of Yama.
That is an impossibility.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
if the evil Māra, in the guise of a virtuous ascetic, were to arrive in the presence of bodhisattva great beings who are irreversible and say,
'All that you have heard you should confess, namely, that you yourself should refine the perfection of generosity in this manner;
that you yourself should refine the perfection of ethical discipline in this manner;
that you yourself should refine the perfection of tolerance in this manner;
that you yourself should refine the perfection of perseverance in this manner;
that you yourself should refine the perfection of meditative concentration in this manner;
that you yourself should refine the perfection of wisdom in this manner;
that you yourself should refine the emptiness of internal phenomena in this manner;
that you yourself should refine [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, in this manner;
that you yourself should refine the applications of mindfulness in this manner;
that you yourself should refine the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path in this manner;
that you yourself should refine [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, in this manner;
that you yourself should refine [the goals], up to and including all-aspect omniscience, in this manner;
and that you yourself should attain consummate buddhahood in unsurpassed, complete enlightenment in this manner.
You should let go of that! You should confess individually your rejoicing in all those roots of virtue of the past, future, and present tathāgatas, arhats, completely awakened buddhas, along with their śrāvakas, starting from the time when they first began to set their mind on enlightenment, until they became established in the Dharma.
You should let go of all that! That which you have heard is not the word of the buddhas.
It has not been spoken by completely awakened buddhas — it is just poetic fabrication.
But that which I am teaching you is the word of the buddhas.
It has been spoken by the tathāgatas!'
If [on hearing this] bodhisattva great beings are disturbed and if they are doubtful and hesitant, you should know that they will not have been prophesied by the tathāgatas, arhats, completely awakened buddhas of the past.
Those bodhisattva great beings are not certain to progress, and they are not stable in their irreversible element.
“If, on the other hand, these bodhisattvas are not disturbed, and are neither doubtful nor hesitant, but rely on reality and rely on non-conditioning and non-arising, then they are unmoved because they have no confidence in others.
They do not depend on others for the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom, and do not depend on others for the [attributes and goals], up to and including unsurpassed, complete enlightenment.
Just as arhats whose contaminants have ceased are unmoved because they have no confidence in others, and are not captivated by the evil Māra due to their actualization of reality, bodhisattva great beings who are irreversible cannot be crushed by followers of the vehicle of the śrāvakas or by followers of the vehicle of the pratyekabuddhas, and will not turn back from unsurpassed, complete enlightenment.
If that is so, Subhūti, those bodhisattva great beings are certain to progress.
They are stable in their irreversible element and do not depend on others.
Subhūti, if they are not swayed even in their confidence in the tathāgatas, arhats, completely awakened buddhas, how could they possibly be swayed by having confidence in followers of the vehicle of the śrāvakas, followers of the vehicle of the pratyekabuddhas, the evil Māra, rival tīrthikas, or other wandering ascetics! That would be impossible.
If you ask why, it is because
they do not observe anything in which they should have confidence.
They do not observe any physical forms, feelings, perceptions, formative predispositions, or consciousness;
any real nature of physical forms;
any real nature of feelings, perceptions, formative predispositions, or consciousness;
or any real nature of the sense fields, sensory elements, or links of dependent origination.
They do not observe any of the perfections, the aspects of emptiness, the thirty-seven factors conducive to enlightenment, or any real nature of the factors conducive to enlightenment [and so forth].
They do not observe any of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas, or any real nature of the distinct qualities of the buddhas [and so forth].
They do not observe any [of the goals], up to and including enlightenment, or any real nature of enlightenment [and so forth].
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti, the evil Māra, approaching bodhisattva great beings in the guise of a monk, might say,
'This is the conduct associated with cyclic existence, but not the conduct of a bodhisattva! Alas! Right here you should put an end to suffering!'
The evil Māra would then reveal to these bodhisattva great beings an imitation of the path — an imitation of the path that accords with the mundane conduct associated with cyclic existence.
Or else he would reveal the contemplation of a skeleton [and so forth], or else he would reveal the first meditative concentration, or [the other meditative concentrations and formless absorptions], up to and including the sphere of neither perception nor non-perception.
Saying,
'Venerable, through this path and through this earnest application, you will attain the fruit of one who has entered the stream to nirvāṇa.
This is the path and the earnest application through which you will attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship.
Venerable, through this path and through this earnest application, right here you should put an end to suffering! Subsequently you will not experience those sufferings associated with conduct that pertains to cyclic existence! Alas! If you would rather not materialize this physical body [of yours] right here, how could you think of assuming yet another physical body!’
“Subhūti, even though Māra speaks such words, the defining characteristic of bodhisattva great beings is such that their minds are undisturbed and undistracted, and they think in addition,
'This monk who reveals to me in this manner an imitation of the path is beneficial to me;
for through this imitation of the path, the fruit of entering the stream to nirvāṇa will not be actualized.
The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship will not be actualized.
Individual enlightenment will not be actualized, nor indeed will unsurpassed, complete enlightenment be actualized.'
If that is so, and if they further rejoice, thinking,
'This monk who expounds attachment to me in this manner is beneficial to me! I should understand these modes of attachment.
I should train in all the three vehicles!'
then the evil Māra, knowing that these bodhisattva great beings are rejoicing, would say,
'O noble child, do you wish to see the many bodhisattva great beings who have served the lord buddhas, numerous as the grains of sand of the river Gaṅgā, with robes, alms, lodging, medications, and [other] resources, and who, in the presence of the tathāgatas, arhats, completely awakened buddhas, numerous as the grains of sand of the river Gaṅgā, have fulfilled the perfection of generosity, and fulfilled the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom?
Or [do you wish to see] those who have venerated lord buddhas numerous as the grains of sand of the river Gaṅgā, asking them and questioning them as to how they should dwell in the vehicle of the bodhisattvas for the sake of this vehicle of the bodhisattvas, while engaging in the perfection of generosity;
engaging in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom;
engaging in the emptiness of internal phenomena;
engaging in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities;
engaging in the applications of mindfulness;
engaging in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path;
and engaging in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and [the goals], up to and including all-aspect omniscience?
Even though they have lived in accordance with what the lord buddhas have explained, and have persevered in that manner, such bodhisattva great beings have not attained consummate buddhahood in unsurpassed, complete enlightenment.
If even those who have been taught in this way, those who have been instructed in this way, those who have lived in this way, and those who have been trained in this way have not attained all-aspect omniscience, how could you ever possibly attain unsurpassed, complete enlightenment!’
“If, even when these bodhisattva great beings are being dissuaded in that manner, their minds are not alienated, frightened, or terrified, and if in addition they rejoice, thinking,
'Whenever this monk who expounds to me the attachment through which the fruit of entering the stream to nirvāṇa will not be actualized, and through which the fruit of being tied to one further rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment will not be actualized, that will be beneficial to me!'
then the evil Māra, knowing that the minds of those bodhisattva great beings are not discouraged, would conjure up, in that very place, a multitude of monks, and say,
'All of these monks have exclusively embarked on unsurpassed, complete enlightenment, but since they remain in the state of arhatship, how could you ever possibly attain consummate buddhahood in unsurpassed, complete enlightenment!’
“If, even when this is said, those bodhisattva great beings think,
'This is the evil Māra revealing an imitation of the path!'
and while practicing the perfection of wisdom, they do not turn back from unsurpassed, complete enlightenment and do not fall into the level of the śrāvakas or the level of the pratyekabuddhas — and if, in addition, they think,
'It is impossible and inopportune that bodhisattva great beings who practice the perfection of generosity, who practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and who engage with [the attributes and goals], up to and including all-aspect omniscience, in that manner will not attain consummate buddhahood in unsurpassed, complete enlightenment.
That would be impossible!’ —
then, Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti,
bodhisattva great beings who are irreversible, while practicing the perfection of wisdom, would think,
'If, having trained as the tathāgatas have taught, one engages with it by not parting from that practice and focusing one’s attention on it with the perfections in mind, then there will be no degeneration from the perfection of generosity;
and there will be no degeneration from the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom.
There will be no degeneration from the emptiness of internal phenomena;
there will be no degeneration from [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities;
and there will be no degeneration from the applications of mindfulness;
there will be no degeneration from the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path.
There will be no degeneration from the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, or the formless absorptions.
There will be no degeneration from the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas.
There will be no degeneration from [the goals], up to and including all-aspect omniscience.’
“Moreover, Subhūti,
if bodhisattva great beings think,
'Those who know the deeds of Māra will not degenerate from unsurpassed, complete enlightenment,'
then, Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.”
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Then the venerable Subhūti asked the Blessed One,
“Blessed Lord,
turning away from what are bodhisattva great beings who are irreversible reckoned to be irreversible?”
“Subhūti,” replied the Blessed One,
“they turn away from the notion of physical forms.
They turn away from the notion of feelings, perceptions, formative predispositions, and consciousness.
They turn away from the notion of the sense fields and the notion of the sensory elements.
They turn away from the notion of desire, the notion of hatred, the notion of delusion, and the notion of the [sixty-two] aspects of mistaken view.
They turn away from the notion of the perfections, the notion of the aspects of emptiness, the notion of the applications of mindfulness, and the notions of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path.
They turn away from the notion of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions.
They turn away from the notion of the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, and wishlessness.
They turn away from the notion of the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas.
They turn away from the notion of [the goals], up to and including complete enlightenment.
They turn away from the notion of śrāvakas and pratyekabuddhas.
They turn away from the notion of bodhisattvas and buddhas.
If you ask why, it is because bodhisattva great beings who are irreversible have entered upon the maturity of the bodhisattvas in that all phenomena are empty of intrinsic defining characteristics.
They do not apprehend anything at all, even to the extent of an indivisible atomic particle, and because they are without apprehending, they do not condition anything.
Because they do not condition anything, they do not produce anything.
Bodhisattva great beings are said to have accepted that phenomena are non-arising.
Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.”
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This completes the thirty-ninth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
Introduction to the Madhyamaka Perspective on the Chapter
Chapter 39 of The Perfection of Wisdom in Twenty-Five Thousand Lines explores the attributes, indications, and signs of irreversible (avaivartika) bodhisattvas, emphasizing their realization of the profound nature of reality. From a Madhyamaka viewpoint, this chapter vividly illustrates the Union of the Two Truths: conventional truth (saṃvṛti-satya), where phenomena arise dependently (pratītyasamutpāda) as relatively functional appearances with causal efficacy (e.g., virtuous actions, perfections, and compassionate engagement), and ultimate truth (paramārtha-satya), where these same phenomena are empty (śūnya) of inherent existence (svabhāva). This union is non-dual — dependent arising and emptiness are mutually entailing, avoiding eternalism (reifying phenomena) and nihilism (denying functionality). The true nature of reality, tathatā (suchness), is this inconceivable inseparability, pointed to through negation of extremes and skillful means (upāya). Irreversibility here is not an inherent state but a dependently arisen maturation: bodhisattvas embody the union by "turning away" from reified notions (ultimate emptiness) while actively practicing for beings' benefit (conventional function), transcending doubts and Māra's deceptions.
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1. The Real Nature of Levels and Non-Conceptual Engagement: Pointing to Tathatā
The chapter begins with Subhūti inquiring about the signs of irreversibility. The Buddha describes all spiritual levels (ordinary, śrāvaka, pratyekabuddha, bodhisattva, tathāgata) as "unchanging in the real nature... non-conceptual, non-dual, and indivisible." Bodhisattvas engage in this real nature (tathatā) "without conceiving of it," transcending doubts about its singularity or duality. They speak meaningfully, pursue excellent speech, and avoid prattle or judgment.
From the Two Truths union, these levels are conventionally designated as functional progressions (dependent arising), yet ultimately empty of inherent essence—non-conceptual and non-dual. Engaging "definitively" without conception embodies the union: no reified "real nature" to grasp (emptiness), but this realization enables conventional virtues like meaningful speech. Tathatā is evoked as the inconceivable ground: bodhisattvas "transcend" levels by seeing their suchness — empty yet appearing dependently — fostering steadfastness without attachment.
The Buddha's emphatic statement — "all phenomena are without attributes, without indications, and without signs!" — directly negates svabhāva (ultimate), challenging Subhūti's question. Irreversibility arises from "turning away" from aggregates, sense fields, perfections, emptinesses, paths, and even enlightenment, because "there is no essential nature" in which to be established. This is Madhyamaka's ultimate analysis: no inherent basis for fixation, so no real "turning away" entity. Conventionally, this non-establishment liberates action — bodhisattvas function relatively (e.g., practicing perfections) precisely because nothing is inherently "established." The union prevents nihilism: emptiness of essence empowers compassionate non-attachment, pointing to tathatā as the non-dual reality beyond attributes.
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2. Rejection of External Views and Lower Rebirths: Conventional Purity Grounded in Emptiness
Bodhisattvas are not beholden to non-Buddhist ascetics, doubts, wrong views, purity rites, or homage to gods. They avoid rebirth in hells, animal realms, Yama's world, unfavorable states, or as women (a conventional cultural marker of limitation in ancient contexts). They adopt the ten virtuous actions, abstaining from killing, stealing, etc., encouraging others, praising, and delighting in them — even avoiding non-virtuous thoughts in dreams.
Madhyamaka interprets this as the Union of the Two Truths in practice [U2T-in-action]: ultimately, no inherent "purity" or "impurity" (emptiness of views and realms), but conventionally, dependent arising manifests as ethical functionality — virtuous paths arise interdependently to benefit beings, empty of self-nature yet causally effective. Not reborn in lower states is a relative sign, not inherent; it's the fruit of roots of virtue surpassing worlds. Tathatā shines through: suchness is realized in pure conduct, inconceivable yet expressed as non-reliance on externals, embodying emptiness-compassion.
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3. Practice of Perfections and Dharma Gift: Skillful Means in the Union
Irreversible bodhisattvas dwell in the six perfections "for the sake of all beings," dispensing gifts, maintaining discipline, etc. They master teaching categories (discourses, verses, etc.), give Dharma wishing beings' fulfillment, and dedicate to enlightenment. They have no doubt in profound attributes because they "do not observe anything at all" to doubt — aggregates, perfections, etc., are empty.
This exemplifies the Two Truths: ultimately, no observable essence (emptiness), dissolving hesitation; conventionally, perfections and Dharma-teaching function dependently to mature beings. The union is upāya — emptiness enables non-grasping dedication, making actions pure and effective. No doubt points to tathatā: suchness is the absence of reified objects, inconceivable yet the basis for unwavering commitment.
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4. Gentle Actions, Mindfulness, and Purity: Embodiment of the Union in Daily Life
Bodhisattvas undertake gentle, loving-kindness-imbued actions; avoid obscurations and latent impulses; act mindfully in going, coming, walking, etc.; maintain pure robes and bodies free of odors, ailments, or minute organisms. Their roots of virtue increase purity of body, speech, mind, transcending śrāvaka/pratyekabuddha levels without actualizing the limit of reality.
From Madhyamaka, purity is not inherent but dependently arisen — roots of virtue (conventional causes) purify deformations (relative crookedness), yet all is empty of svabhāva. Mindfulness embodies the union: no confused mind (emptiness of delusion), but functional awareness in actions (dependent efficacy). Freedom from organisms symbolizes supreme conventional purity grounded in ultimate emptiness. Tathatā is indicated as this purified suchness: inconceivable non-duality manifesting as gentle, mindful engagement.
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5. Non-Attraction, Steadfast Intelligence, and Overcoming Māra: Transcending Extremes
Bodhisattvas are not attracted to profit, alms, or robes but practice ascetic virtues; no negative thoughts arise. They have steadfast, profound intelligence, establishing all through prajñāpāramitā, integrating mundane activities with reality — observing all phenomena as "integrated with the perfection of wisdom."
Māra's deceptions — conjuring hells with suffering bodhisattvas, urging rejection of enlightenment mind; posing as ascetics to confess "poetic fabrications"; revealing imitations of paths leading to śrāvaka fruits; showing failed bodhisattvas or arhats — test irreversibility. Bodhisattvas remain unagitated, recognizing deceptions, rejoicing in them as teachings on attachment, and affirming no degeneration from perfections or attributes.
Madhyamaka sees Māra as embodying extremes: eternalism (reified hells, paths) or nihilism (futility of practice). Bodhisattvas overcome via the union—no confidence in others because "they do not observe anything" inherent (emptiness), yet conventionally rely on non-arising reality for stability. Rejoicing in deceptions as "beneficial" is skillful means: dependent appearances (Māra's illusions) reveal emptiness, fostering insight without fallback. Knowing Māra's deeds prevents degeneration, pointing to tathatā as the inconceivable transcendence — empty yet compassionate, non-dependent yet progressive.
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6. Turning Away from Notions and Acceptance of Non-Arising: Culmination in the Union
Finally, irreversibility is "turning away from the notion" of all phenomena — aggregates, defilements, views, perfections, paths, goals, even bodhisattvas and buddhas — because all is "empty of intrinsic defining characteristics." They apprehend nothing, condition nothing, produce nothing, accepting phenomena as "non-arising."
This is quintessential Madhyamaka: ultimate negation of notions (no svabhāva, non-arising), but conventional maturation in bodhisattva paths (dependent arising). The union resolves: non-apprehending (emptiness) enables non-production, yet bodhisattvas function to liberate. Tathatā is precisely this acceptance — suchness as non-arising union, inconceivable yet the ground of irreversibility.
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Conclusion: The Chapter as a Pointer to Tathatā Through Irreversibility
Chapter 39 depicts irreversibility as realizing the Two Truths' union: emptiness dissolves notions and doubts (ultimate), empowering pure, mindful, compassionate action (conventional). Signs like virtuous practices and overcoming Māra are dependently functional, not inherent. The chapter urges embodying this — turn away from reifications to reveal suchness in engagement. Tathatā, the true nature, is evoked as the non-dual real nature: beyond conception, yet pointed to as the basis for unwavering bodhisattva progress.