What the Śrāvakas Lack Outright
Where the previous list named nineteen things the śrāvakas never did, this one is blunter: ten things they simply do not have. And the deeper cause the sūtra then gives is not a lack of effort but the very shape of their own path — one that ends in quiescence rather than in compassion for others.
A Path That Ends in Quiescence, Not Compassion
The sūtra's harshest line here is not about what the śrāvakas failed to do, but about where their entire path leads: to a final quiescence that keeps them far from great compassion, having already abandoned sentient beings in order to dwell in their own affairs alone.
復次，諸大聲聞無如是善根故，無如是智眼故，無如是三昧故，無如是解脫故，無如是神通故，無如是威德故，無如是勢力故，無如是自在故，無如是住處故，無如是境界故，是故於此不能知、不能見、不能入、不能證、不能住、不能解、不能觀察、不能忍受、不能趣向、不能遊履；又亦不能廣為他人，開闡解說，稱揚示現，引導勸進，令其趣向，令其修習，令其安住，令其證入。何以故？諸大弟子依聲聞乘而出離故，成就聲聞道，滿足聲聞行，安住聲聞果，於無有諦得決定智，常住實際究竟寂靜，遠離大悲，捨於眾生，住於自事；於彼智慧，不能積集，不能修行，不能安住，不能願求，不能成就，不能清淨，不能趣入，不能通達，不能知見，不能證得。是故，雖在逝多林中對於如來，不見如是廣大神變。
Furthermore, the great śrāvakas have no such root of goodness, no such wisdom-eye, no such samādhi, no such liberation, no such spiritual superknowledge, no such awesome virtue, no such strength, no such sovereign freedom, no such abode, and no such domain; and therefore, regarding all of this, they are unable to know it, unable to see it, unable to enter it, unable to realize it, unable to abide in it, unable to understand it, unable to observe it, unable to bear it, unable to move toward it, and unable to travel through it. Nor are they able to broadly open it up and explain it to others, to extol it and reveal it, to guide and encourage others toward it, to cause others to move toward it, to cause others to cultivate it, to cause others to abide in it, or to cause others to realize it. Why is this so? Because the great disciples have gone forth relying on the śrāvaka vehicle, accomplished the śrāvaka path, fulfilled śrāvaka conduct, and abide in the śrāvaka fruit; they have attained decisive wisdom regarding the truth of non-existence, constantly abide in ultimate reality's own final quiescence, have kept themselves far from great compassion, have abandoned sentient beings, and dwell only in their own affairs. Regarding that wisdom, they are unable to accumulate it, unable to practice it, unable to abide in it, unable to aspire to seek it, unable to accomplish it, unable to purify it, unable to move into it, unable to penetrate it, unable to know and see it, and unable to realize it. Therefore, though they are in the Jeta Grove in the very presence of the tathāgata, they do not see any such vast spiritual transformation.
遠離大悲，捨於眾生，住於自事 — kept far from great compassion, abandoned sentient beings, dwelling only in their own affairs. This is the sharpest single line in either list: the śrāvakas' blindness is traced not to any shortfall of diligence, but to the direction their entire path takes them — toward a personal quiescence that turns away from other beings rather than toward them.
Part 851 Complete
This continues chapter thirty-nine, 入法界品, in fascicle sixty. Part 852 turns to the sūtra's own similes for this blindness, beginning with hungry ghosts standing on the bank of the Ganges, dying of thirst beside a river they cannot see.