摩訶般若波羅蜜阿惟越致相品第十六
爾時須菩提白佛言：「世尊！何等是阿惟越致菩薩相貌？我當云何知是阿惟越致菩薩？」
At that time, Subhūti said to the Buddha: "World-Honored One! What are the characteristics of an avaivartika (’irreversible’) bodhisattva? How should I know who is an avaivartika bodhisattva?"
[0564a01] 佛告須菩提：「所有凡夫地、聲聞地、辟支佛地、如來地，是諸地於如中不壞不二不別。菩薩以是如，入諸法實相，亦不分別是如，此是如相，隨是如，入諸法實相。出是如已，更聞餘法。不疑不悔，不言是非，見一切法，皆入於如。是菩薩凡有所說，終不說無益事。言必有益，不觀他人長短。須菩提！以是相貌，當知是阿惟越致菩薩。
The Buddha told Subhūti: "The stages of ordinary people, śrāvakas, pratyekabuddhas, and Tathāgatas are all indestructible, non-dual, and indistinguishable within suchness. The bodhisattva, through this suchness, enters the true nature of all dharmas, without discriminating this suchness or its characteristics. Following this suchness, they enter the true nature of all dharmas. Having emerged from this suchness, they hear other teachings. They neither doubt nor regret, do not judge right or wrong, and see all dharmas as entering into suchness. Whatever this bodhisattva says is never useless. Their words are always beneficial, and they do not observe others' faults. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0564a09] 「復次，須菩提！阿惟越致菩薩不觀外道沙門、婆羅門言說，實知實見。又，阿惟越致菩薩，不禮事餘天，不用華香供養。須菩提！以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! The avaivartika bodhisattva does not regard the words of non-Buddhist ascetics and brahmins, but truly knows and truly sees. Moreover, the avaivartika bodhisattva does not worship other deities, nor use flowers and incense for offerings. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0564a12] 「復次，須菩提！阿惟越致菩薩終不墮三惡道，不受女人身。須菩提！以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! The avaivartika bodhisattva will never fall into the three evil paths, nor will they take rebirth as a woman. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0564a14] 「復次，須菩提！阿惟越致菩薩自不殺生，亦不教他殺生，自不偷劫，不邪婬，不妄語，不兩舌，不惡口，不無益語，不貪嫉，不瞋惱，不邪見，亦不教他令行邪見。是十善道，身常自行，亦教他行。是菩薩乃至夢中不行十不善道，乃至夢中亦常行十善道。須菩提！阿惟越致菩薩以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! The avaivartika bodhisattva does not kill living beings themselves, nor do they instruct others to kill. They do not steal, do not engage in sexual misconduct, do not lie, do not engage in divisive speech, do not use harsh words, do not speak idly, are not greedy or jealous, are not angry or hateful, do not hold wrong views, and do not instruct others to hold wrong views. These ten good paths of action, they constantly practice themselves and teach others to practice. Even in their dreams, these bodhisattvas do not engage in the ten non-virtuous actions, and even in their dreams, they constantly practice the ten virtuous actions. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0564a21] 「復次，須菩提！所可誦讀經典，作如是念：『我欲令眾生得安樂故，當為說法。以是法施，如法滿願；以是法施，與一切眾生共之。』須菩提！以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! When reciting and reading sutras, the bodhisattva thinks thus: 'For the sake of bringing peace and happiness to all beings, I should expound the Dharma. Through this Dharma-giving, I fulfill my vows in accordance with the Dharma; through this Dharma-giving, I share it with all sentient beings.' Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0564a25] 「復次，須菩提！阿惟越致菩薩聞深法時，心無疑悔，節言軟語，少於眠臥，若來若去，心常不亂，行不卒疾，常一其心，安詳徐步，視地而行。須菩提！如是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! When an avaivartika bodhisattva hears profound teachings, they have no doubts or regrets. They speak with restraint and gentleness, sleep little, and whether coming or going, their mind is always undisturbed. They do not walk hastily, but maintain a focused mind, moving calmly and steadily, looking at the ground as they walk. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0564a29] 「復次，須菩提！阿惟越致菩薩，衣服臥具，無有垢穢，常樂清淨，威儀具足，身常安隱，少於疾病。須菩提！凡夫身中八萬戶虫，是阿惟越致菩薩身中，無有如是諸虫。何以故？須菩提！是菩薩善根超出世間，隨善根增長故，得心清淨、身清淨。」
"Furthermore, Subhūti! The avaivartika bodhisattva's clothes and bedding are without stains or filth. They always delight in purity, their deportment is perfect, their body is always at ease, and they rarely fall ill. Subhūti! While ordinary people's bodies contain eighty thousand families of worms, in the body of an avaivartika bodhisattva, there are no such worms. Why is this? Subhūti! This bodhisattva's roots of goodness transcend the world. As their roots of goodness increase, they attain purity of mind and body."
[0564b05] 須菩提白佛言：「世尊！何等為菩薩心清淨？」
Subhūti said to the Buddha: "World-Honored One! What is the purity of mind for a bodhisattva?"
[0564b06] 「須菩提！隨菩薩善根增長，諂曲欺誑，漸漸自滅，以滅故，心清淨。以心清淨故，能過聲聞、辟支佛地，是名菩薩心清淨。須菩提！以是相貌，當知是阿惟越致菩薩。
"Subhūti! As the bodhisattva's roots of goodness increase, flattery and deceit gradually eliminate themselves. Through this elimination, the mind becomes pure. Because of this mental purity, they are able to surpass the stages of śrāvakas and pratyekabuddhas. This is called the purity of mind of a bodhisattva. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0564b10] 「復次，須菩提！阿惟越致菩薩不貪利養，少於慳嫉。聞深法時，其心不沒，智慧深故，一心聽法。所可聞法，皆應般若波羅蜜。是菩薩因般若波羅蜜，世間諸事，皆同實相，不見資生之事不應般若波羅蜜者。須菩提！以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! The avaivartika bodhisattva is not greedy for gain and has little miserliness or jealousy. When hearing profound dharma, their mind does not sink, and due to their deep wisdom, they listen to the dharma with single-minded focus. All the dharma they hear accords with the Prajñāpāramitā. Because of the Prajñāpāramitā, this bodhisattva sees all worldly matters as having the same true nature, and does not see any means of livelihood as not according with the Prajñāpāramitā. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0564b15] 「復次，須菩提！若惡魔至菩薩所，化作八大地獄。一一地獄，化作若干百千萬菩薩，作是言：『是諸菩薩，佛皆與授阿惟越致記。而今墮此大地獄中，汝若受阿惟越致記者，即受地獄記。汝今若能悔是心者，不墮地獄，當生天上。』是菩薩若聞是語，心不動恚，而作是念：『阿惟越致菩薩，若墮惡道，無有是處。』須菩提！以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! If an evil Māra comes to the bodhisattva and creates illusions of eight great hells, and in each hell creates hundreds of thousands of millions of bodhisattvas, saying: 'All these bodhisattvas were given the prediction of avaivartika by the Buddha. Yet now they have fallen into this great hell. If you receive the prediction of avaivartika, you will receive the prediction of hell. If you can now repent of this aspiration, you will not fall into hell, but will be reborn in heaven.' If the bodhisattva hears these words and their mind remains unmoved and unangered, they will think: 'It is impossible for an avaivartika bodhisattva to fall into evil paths.' Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0564b24] 「復次，須菩提！若惡魔化作沙門，至菩薩所，作是言：『汝先所聞讀誦，宜應悔捨。汝若捨離，不復聽受，我當常至汝所。汝所聞者，非佛所說，皆是文飾莊校之辭。我所說經，真是佛語。』若聞是事，心有動恚，當知是菩薩，未從諸佛受記，非是必定菩薩，未住阿惟越致菩薩性中。須菩提！聞是事心不動恚，但依諸法相，無生無作無起，不隨他語。如漏盡阿羅漢，現前證諸法相，不生不起法故，不為惡魔所制。須菩提！菩薩亦如是求聲聞、辟支佛者，所不能破，不復退轉，必至薩婆若，住阿惟越致性中，不隨他語。須菩提！以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! If an evil Māra transforms into a monk and comes to the bodhisattva, saying: 'What you have previously heard and recited should be regretted and abandoned. If you abandon it and no longer listen to it, I will always come to you. What you have heard is not spoken by the Buddha, but merely ornate and embellished words. The sutras I speak are truly the Buddha's words.' If upon hearing this, the bodhisattva's mind is moved to anger, know that this bodhisattva has not yet received prediction from the Buddhas, is not a definite bodhisattva, and has not yet abided in the nature of an avaivartika bodhisattva.
Subhūti! If upon hearing this, their mind is not moved to anger, but they rely on the characteristics of all dharmas as non-arising, non-doing, and non-occurring, not following others' words - like an arhat who has exhausted all defilements and directly realizes the characteristics of all dharmas, because of the non-arising and non-occurring nature of dharmas, they are not controlled by evil Māras.
Subhūti! Likewise, the bodhisattva cannot be broken by those seeking the śrāvaka or pratyekabuddha paths. They do not retreat, will certainly attain omniscience, abide in the nature of avaivartika, and do not follow others' words. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0564c07] 「復次，須菩提！若惡魔至菩薩所，作是言：『汝所行者，是生死行，非薩婆若行。汝今可於此身，盡苦取涅槃。若能如是，則不復受生死諸苦，是身生尚不可得，何況欲受後身。』是菩薩若聞是事，心不動恚。惡魔復作是言：『汝今欲見諸菩薩供養恒河沙等諸佛，衣服、飲食、臥具、醫藥，皆於恒河沙等諸佛所，修行梵行，親近諮請。為菩薩乘故，多所問難：菩薩云何應住？云何應行？是諸菩薩，於諸佛所，隨所聞事，皆能修行。如是教，如是學，如是行，猶尚不能得阿耨多羅三藐三菩提，不住薩婆若，何況汝當得阿耨多羅三藐三菩提。』是菩薩若聞是事，心不動恚。惡魔即時復化作諸比丘，作是言：『是諸比丘，皆漏盡阿羅漢，先皆發心，欲求佛道，而今皆住阿羅漢地，何況於汝，當得阿耨多羅三藐三菩提。』菩薩若作是念：『我從他聞，為無所失。若心不轉，不生異念如是魔事。若菩薩如是行諸波羅蜜，如是學諸波羅蜜，不得薩婆若，無有是處。』須菩提！若菩薩如諸佛說，隨所聞學，隨所聞行，不離是道，不離薩婆若念，不得薩婆若，無有是處。須菩提！以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! If an evil Māra comes to the bodhisattva and says: 'What you are practicing is the path of birth and death, not the path of omniscience. You should now, in this very body, end suffering and attain nirvāṇa. If you can do this, you will no longer experience the sufferings of birth and death. Even this present body cannot be obtained, how much less a future body.' If the bodhisattva hears this and their mind remains unmoved and unangered.
The evil Māra further says: 'Now you want to see bodhisattvas making offerings to as many Buddhas as there are grains of sand in the Ganges, with clothing, food, bedding, and medicine, all practicing pure conduct in the presence of as many Buddhas as there are grains of sand in the Ganges, approaching them and inquiring. For the sake of the bodhisattva vehicle, they ask many difficult questions: How should a bodhisattva abide? How should they practice? These bodhisattvas, in the presence of the Buddhas, are able to practice everything they hear. Teaching thus, learning thus, practicing thus, they still cannot attain anuttara-samyak-sambodhi, cannot abide in omniscience. How much less likely are you to attain anuttara-samyak-sambodhi?' If the bodhisattva hears this and their mind remains unmoved and unangered.
The evil Māra then transforms into monks and says: 'These monks are all arhats who have exhausted their defilements. They all initially aspired to seek the Buddha's path, but now they all abide in the stage of arhatship. How much less likely are you to attain anuttara-samyak-sambodhi?' If the bodhisattva thinks: 'What I hear from others is without loss. If my mind does not turn and does not give rise to different thoughts, such are Māra's deeds. If a bodhisattva practices the pāramitās in this way, learns the pāramitās in this way, and does not attain omniscience, this is impossible.'
Subhūti! If a bodhisattva follows what the Buddhas say, learns according to what they hear, practices according to what they hear, does not depart from this path, does not depart from the thought of omniscience, it is impossible for them not to attain omniscience. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0564c29] 「復次，須菩提！阿惟越致菩薩，若惡魔來作是言：『薩婆若同於虛空，是法無所有，無人用是法得道者。何以故？若得道者得道法，所用得法，皆如虛空，知者知法，所用法，無所有皆同虛空，汝唐受苦惱。若言得阿耨多羅三藐三菩提，即是魔事，非佛所說。』菩薩於此，應如是念：『若訶我令離薩婆若，爾者是為魔事。於是事中，應生堅固心、不動心、不轉心。』須菩提！以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! If an evil Māra comes to the avaivartika bodhisattva and says: 'Omniscience is like empty space, this dharma has no substance, and no one can attain the path using this dharma. Why? If one attains the path, the dharma used to attain it is all like empty space. The knower and the known dharma, the dharma used, are all without substance and like empty space. You are suffering in vain. If you say you will attain anuttara-samyak-sambodhi, this is a Māra's deed, not spoken by the Buddha.' The bodhisattva should think thus: 'If he rebukes me to make me abandon omniscience, then this is a Māra's deed. Regarding this matter, I should generate a firm mind, an unmoved mind, an unwavering mind.' Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0565a09] 「復次，須菩提！阿惟越致菩薩若欲入初禪，第二第三第四禪，心轉調習。是菩薩雖入諸禪，還取欲界法，不隨禪生。須菩提！以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! When an avaivartika bodhisattva wishes to enter the first, second, third, or fourth dhyāna, their mind becomes increasingly disciplined. Although this bodhisattva enters these dhyānas, they still grasp the dharmas of the desire realm and are not reborn according to the dhyānas. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0565a12] 「復次，須菩提！阿惟越致菩薩心不貪好名聞稱讚，於諸眾生，心無恚礙，常生安隱利益之心。進止來去，心不散亂，常一其心，不失威儀。須菩提！是菩薩若在居家，不染著諸欲。所受諸欲，心生厭離，常懷怖畏。譬如險道，多諸賊難。雖有所食，厭離怖畏，心不自安，但念何時過此險道。阿惟越致菩薩雖在家居，所受諸欲，皆見過惡，心不貪惜，不以邪命非法自活。寧失身命，不侵於人。何以故？菩薩在家，應安樂眾生，雖復在家，而能成就如是功德。何以故？得般若波羅蜜力故。須菩提！以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! The avaivartika bodhisattva does not crave for fame or praise. Towards all beings, they have no anger or obstruction, always generating thoughts of peace and benefit. When coming and going, their mind is not scattered; they maintain a focused mind and do not lose their dignified bearing. Subhūti! If this bodhisattva is a householder, they are not attached to desires. Though they experience desires, their mind generates aversion and is always filled with fear. It is like a dangerous road with many bandits. Even though there is food, they feel aversion and fear, their mind is not at ease, only thinking about when they can pass this dangerous road. Although the avaivartika bodhisattva may be a householder, they see all experienced desires as faults, their mind does not cherish them, and they do not make a living through wrong livelihood or unlawful means. They would rather lose their life than harm others. Why? Because bodhisattvas, even as householders, should bring peace and happiness to beings. Although they remain at home, they can achieve such merits. Why? Because they have obtained the power of the Prajñāpāramitā. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0565a24] 「復次，須菩提！阿惟越致菩薩，執金剛神常隨侍衛，不令非人近之。是菩薩心無狂亂，諸根具足，無所缺減，修賢善行，非不賢善。不以呪術藥草引接女人。身不自為，亦不教他。是菩薩常修淨命，不占吉凶，亦不相人生男生女。如是等事，皆不為之。須菩提！以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! The avaivartika bodhisattva is constantly guarded by Vajra-holding spirits, preventing non-humans from approaching. This bodhisattva's mind is not deranged, their faculties are complete without deficiency, they practice virtuous actions, not non-virtuous ones. They do not use spells or herbs to attract women. They do not do this themselves, nor do they teach others to do so. This bodhisattva always practices pure livelihood, does not engage in fortune-telling, and does not predict whether people will give birth to boys or girls. They do not engage in any such activities. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0565b01] 「復次，須菩提！阿惟越致菩薩復有相貌，今當說之。須菩提！阿惟越致菩薩不樂說世間雜事、官事、戰鬪事、寇賊事、城邑聚落事、象馬車乘衣服飲食臥具事，不樂說華香女人婬女事，不樂說神龜事，不樂說大海事，不樂說惱他事。不樂說種種事，但樂說般若波羅蜜。常不離應薩婆若心，不樂鬪訟；心常樂於法，不樂非法；樂善知識，不樂冤家；樂和諍訟，不樂讒謗；樂佛法中而得出家。常樂欲生他方清淨佛國，隨意自在。其所生處，常得供養諸佛。須菩提！阿惟越致菩薩，多於欲界、色界命終來生中國，善於伎藝，明解經書。呪術占相，悉能了知。少生邊地。若生邊地，必在大國。有如是功德相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! The avaivartika bodhisattva has additional characteristics, which I will now explain. Subhūti! The avaivartika bodhisattva does not delight in discussing worldly matters, government affairs, battles, bandits, cities and villages, elephants, horses, vehicles, clothing, food, bedding, flowers, perfumes, women, courtesans, divine turtles, oceans, or matters that trouble others. They do not enjoy discussing various topics, but only delight in discussing the Prajñāpāramitā. They never depart from the mind of omniscience, do not enjoy disputes; their mind always delights in the Dharma, not in non-Dharma; they enjoy good friends, not enemies; they enjoy resolving conflicts, not slander; they delight in renouncing the world within the Buddha's teachings.
They always wish to be born in other pure Buddha lands, at will and with freedom. Wherever they are born, they always make offerings to the Buddhas. Subhūti! The avaivartika bodhisattva, after death in the desire realm or form realm, is often reborn in central countries, skilled in arts and crafts, and clearly understands scriptures. They thoroughly comprehend spells and physiognomy. They are rarely born in border regions. If born in border regions, it must be in a great country. With such meritorious characteristics, know that this is an avaivartika bodhisattva."
[0565b15] 「復次，須菩提！阿惟越致菩薩不作是念：『我是阿惟越致非阿惟越致。』不生是疑。須菩提！自證阿惟越致地者，終不復疑。譬如須陀洹所證法中，心無所疑，種種魔事，皆能覺之。覺已，不隨。菩薩亦如是。於阿惟越致地中，心無所疑。種種魔事，皆能覺之。覺已，不隨。須菩提！譬如人有逆罪，心常悔懼，至死不捨。不能遠離，如是罪心，常隨是心，乃至命終。須菩提！阿惟越致菩薩亦復如是。阿惟越致菩薩心常安住阿惟越致地中，不可動轉，一切世間天、人、阿修羅所壞種種魔事，能覺之。覺已，不隨。所證法中，其心決定，無所疑惑。乃至轉身，不生聲聞、辟支佛心，轉身亦復不疑我不得阿耨多羅三藐三菩提。自證所得法中，不隨他人。自住證地，無能破壞。何以故？成就不可壞智慧故，安住阿惟越致性。須菩提！若惡魔化作佛身，至阿惟越致菩薩所，作是言：『善男子！汝於此身，可證阿羅漢，何用阿耨多羅三藐三菩提為？何以故？菩薩成就得阿耨多羅三藐三菩提相貌，汝無是相。』須菩提！菩薩聞是語，心不動異，即作是念：『若是惡魔，若魔所使，非佛所說。若佛所說，不應有異。』若菩薩能如是念：『是魔變身作佛，欲令我遠離般若波羅蜜。』魔若還隱沒，當知是菩薩，已於先佛得受阿耨多羅三藐三菩提記，安住阿惟越致地中。何以故？是人有阿惟越致相貌。須菩提！以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! The avaivartika bodhisattva does not think: 'I am avaivartika or not avaivartika.' They do not give rise to such doubts. Subhūti! One who has realized the avaivartika stage will never doubt again. Just as a stream-enterer has no doubts about the dharma they have realized, and can recognize various demonic affairs without following them, so too is the bodhisattva. In the avaivartika stage, they have no doubts. They can recognize various demonic affairs and, having recognized them, do not follow them.
Subhūti! It is like a person who has committed a heinous crime; their mind is always filled with regret and fear, which they cannot abandon until death. This remorseful mind constantly follows them until the end of their life. Subhūti! The avaivartika bodhisattva is also like this. Their mind constantly abides in the avaivartika stage, unshakeable and immovable. They can recognize all kinds of demonic affairs created by worldly devas, humans, and asuras to harm them. Having recognized these, they do not follow them. In the dharma they have realized, their mind is resolute, without any doubts. Even when changing bodies, they do not give rise to the mind of a śrāvaka or pratyekabuddha, nor do they doubt that they will attain anuttara-samyak-sambodhi. In the dharma they have realized, they do not follow others. They abide in the stage of realization, which cannot be destroyed. Why? Because they have accomplished indestructible wisdom and abide in the nature of avaivartika.
Subhūti! If an evil Māra transforms into the appearance of a Buddha and comes to the avaivartika bodhisattva, saying: 'Good man! In this very body, you can attain arhatship. What use is anuttara-samyak-sambodhi to you? Why? Because you lack the characteristics of a bodhisattva who will attain anuttara-samyak-sambodhi.' Subhūti! When the bodhisattva hears these words, their mind remains unmoved, and they immediately think: 'If this is an evil Māra or one sent by Māra, it is not spoken by the Buddha. If it were spoken by the Buddha, there should be no discrepancy.' If the bodhisattva can think thus: 'This is Māra transformed into the appearance of a Buddha, wanting me to abandon the Prajñāpāramitā.' If the Māra then disappears, know that this bodhisattva has already received the prediction of anuttara-samyak-sambodhi from previous Buddhas and abides in the avaivartika stage. Why? Because this person possesses the characteristics of an avaivartika. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0565c13] 「復次，須菩提！阿惟越致菩薩為護法，不惜身命。為正法故，行精進，作是念：『我不但護過去現在諸佛正法，亦復當護未來世中諸佛正法。我亦當在未來數中而得受記，我則自守護法。』是菩薩見是利故，守護正法，乃至不惜身命，其心不沒不悔。須菩提！以是相貌，當知是阿惟越致菩薩。
"Furthermore, Subhūti! The avaivartika bodhisattva, in order to protect the Dharma, does not spare their own life. For the sake of the true Dharma, they practice diligently, thinking: 'I will not only protect the true Dharma of past and present Buddhas, but I will also protect the true Dharma of future Buddhas. I will also be among those who receive predictions in the future, so I will protect the Dharma myself.' Seeing this benefit, this bodhisattva protects the true Dharma, even at the cost of their life, without their mind sinking or regretting. Subhūti! By these characteristics, know that this is an avaivartika bodhisattva."
[0565c20] 「復次，須菩提！阿惟越致菩薩若從如來聞說法時，心無所疑。」須菩提白佛言：「世尊！是菩薩但聞如來說法時心無所疑？聞聲聞人說法時亦無所疑耶？」「須菩提！是菩薩從聲聞人聞法時，亦無所疑。何以故？是菩薩於諸法中，得無生忍故。須菩提！菩薩成就如是功德相貌，當知是阿惟越致菩薩。」
"Furthermore, Subhūti! When an avaivartika bodhisattva hears the Tathāgata expound the Dharma, their mind has no doubts."
Subhūti said to the Buddha: "World-Honored One! Does this bodhisattva have no doubts only when hearing the Tathāgata expound the Dharma? Do they also have no doubts when hearing śrāvakas expound the Dharma?"
"Subhūti! This bodhisattva also has no doubts when hearing the Dharma from śrāvakas. Why? Because this bodhisattva has attained the patient acceptance of the non-arising of dharmas. Subhūti! When a bodhisattva has accomplished such meritorious characteristics, know that this is an avaivartika bodhisattva."