punar aparaṃ subhūte avinivartanīyaṃ bodhisattvaṃ mahāsattvam upasaṃkramya kaścid evaṃ vakṣyati saṃsāracārikaiṣā, naiṣā bodhisattvacārikā |
ihaiva tvaṃ duḥkhasyāntaṃ kuru |
na bhūyas tāni saṃsārāvacarāṇi duḥkhadaurmanasyāni pratyanubhaviṣyasīti |
aho bata tavāyam ihaiva tāvad ātmabhāvo ’nabhinirvṛtto bhaviṣyati, kutaḥ punas tvam anyamātmabhāvaṃ parigrahītavyaṃ manyase iti vā |
saced evam api na kṣubhyati na calati, tamenaṃ māraḥ pāpīyān svayam evaṃ vakṣyati - icchasi tvaṃ draṣṭuṃ tān bodhisattvān mahāsattvān yair gaṅgānadīvālukopamān kalpān buddhā bhagavantaḥ pratyupasthitāś cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkāraiḥ, gaṅgānadīvālukopamānāṃ buddhānāṃ bhagavatām antikeṣu brahmacaryaṃ caritam, gaṅgānadīvālukopamā eva buddhā bhagavantaḥ paryupāsitāḥ paripṛṣṭāḥ paripraśnīkṛtāś cāsyaiva bodhisattvayānasyārthāya kathaṃ bodhisattvair mahāsattvaiḥ sthātavyam iti? yathā ca bodhisattvair mahāsattvaiḥ sthātavyam, tathā ca tais tathāgatair evākhyātam |
tathāpi sthitvā tathā caritvā tathaiva yogam āpadyādyāpi tair eva tāvan nānuttarā samyaksaṃbodhir abhisaṃbuddhā |
tathā avavādānuśāsanyāṃ sthitais tathā śikṣamāṇaiḥ sarvajñatā nānuprāptā |
kutaḥ punas tvam anuttarāṃ samyaksaṃbodhim anuprāpsyasīti? saced evam api na kṣubhyati na calati, taṃ māraḥ pāpīyāṃs tasminn eva pṛthivīpradeśe bhikṣūn abhinirmāyaivaṃ vakṣyati - ete bhikṣavo ’rhantaḥ kṣīṇāsravāḥ saṃvṛttāḥ, ye bodhaye saṃprasthitā abhūvan, tatra tarhi arhattvam anuprāptā arhattve sthitāḥ |
kutaḥ punas tvam anuttarāṃ samyaksaṃbodhim anuprāpsyatīti? sacet khalu punar evam api bhāṣyamāṇe evaṃ nirdiśyamāne bodhisattvasya mahāsattvasya cittaṃ na kṣubhyati na calati, ayaṃ bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ |
saced bodhisattvasya mahāsattvasya cittaṃ parataḥ śrutvaivaṃ vivekapadāni dharmatāyā na parihīyate, na pratyudāvartate ’sya mānasam, na cānyathābhāvaś cittasya bhavati, tāni ca sarvāṇi mārakarmāṇi tathā saṃjānāti - asthānaṃ subhūte anavakāśaḥ, yat sa bodhisattvo mahāsattvas tathā caran pāramitāsu na sarvajñatām anuprāpnuyāt - (165) asthānam etad anavakāśo yat tathā caratas tathā śikṣamāṇasya bodhisattvasya mahāsattvasya yathā tathāgatair ākhyātaṃ tayā caryayā avirahitasya ebhiḥ pāramitāpratisaṃyuktair manasikārair viharato māraḥ pāpīyānn āvatāraṃ lapsyate |
saced bodhisattvo mahāsattvo mārakarmāṇi budhyate, parataś ca śrutvā vivekapadāni na parihīyate, na pratyudāvartate ’sya mānasam, na cāsya cittam anyathābhavati, tāni ca mārakarmāṇi tathā saṃjānāti |
ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||
kun dga’ bo ma ’ongs pa’i dus na bskal pa skar ma lta bu la dge slong brgya phrag drug cu po ’di dag bla na med pa yang dag par rdzogs pa’i byang chub (2) mngon par rdzogs par ’tshang rgya bar ’gyur te mngon par rdzogs par sangs rgyas nas kyang sems can rnams la chos ston par ’gyur ro ||
thams cad kyang ming gcig par ’gyur te ’di lta ste me tog bkram pa zhes bya ba de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i (3) sangs rgyas ston pa rnams ’jig rten du ’byung bar ’gyur ro ||
kun dga’ bo yang de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas me tog bkram pa zhes bya ba de dag gi nyan thos kyi dge ’dun de dag thams cad mnyam par ’gyur ro ||
de bzhin gshegs pa (4) dgra bcom pa yang dag par rdzogs pa’i sangs rgyas me tog bkram pa zhes bya ba de dag thams cad kyi tshe’i tshad kyang bskal pa stong phrag nyi shur mnyam par ’gyur ro ||
de dag thams cad so so’i gsung rab kyang rgyas par ’gyur te lha dang mi’i nang du yangs shing rgya che bar ’gyur ro ||
de (5) dag thams cad so so’i dam pa’i chos kyang bskal pa stong phrag nyi shu’i bar du mnyam par gnas par ’gyur ro ||
de dag thams cad grong dang grong khyer dang grong rdal dang ljongs dang yul ’khor dang pho brang ’khor gang dang gang nas mngon par ’byung bar ’gyur pa dang | mngon par byung (6) nas kyang gang dang gang du chos gyi ’khor lo skor bar ’gyur ba dang rab tu bskor nas kyang gang dang gang du gnas par ’gyur ba dang | gang dang gang nas gang dang gang du ’jug pa dang | gang dang gang gis gang dang gang nas ’byung bar ’gyur ba de dang de nas de dang der ’jug pa dang ’byung (7) ba dang gnas pa de dag la me tog kha dog rnam pa lnga dang ldan pa’i me tog gi char rab tu ’bab par ’gyur ro ||
kun dga’ bo de lta bas na gnas pa mchog gis gnas par ’dod pa’i byang chub sems dpa’ sems dpa’ chen pos kyang shes rab kyi pha rol tu phyin pa’i gnas pas gnas (248a1) par bya’o ||
kun dga’ bo de bzhin gshegs pa’i gnas pas gnas par ’dod pas kyang shes rab kyi pha rol tu phyin pa’i gnas pas gnas par bya’o ||
kun dga’ bo byang chub sems dpa’ sems dpa’ chen po gang su dag shes rab kyi pha rol tu phyin pa la spyod (2) pa de dag ni mi las shi ’phos te ’dir skyes pa ’am dga’ ldan gyi lha’i ris nas shi ’phos nas mi’i nang du skyes par rtogs par bya’o ||
de ci’i phyir zhe na | ’di ltar mi rnams dang dga’ ldan gyi lha rnams na shes rab kyi pha rol tu phyin pa ’di rgyas par rab tu spyod do ||
kun dga’ (3) bo yang gang shes rab kyi pha rol tu phyin pa ’di la spyod pa’i byang chub sems dpa’ sems dpa’ chen po de dag ni de bzhin gshegs pas gzigs par rig par bya’o ||
..
..
..
..
..
..
..
..
..
..
..
..
Furthermore, someone will come to the irreversible Bodhisattva and say: “A journey in birth-and-death is this coursing in perfect wisdom, and not the journey of someone who is in quest of enlightenment.
Put and end to all suffering in this very life!
You will then no longer experience all the sufferings and disappointments which are bound up with the plane of birth-and-death.
Aye surely, in this very life already will this personality of yours be finished, why do you think of taking upon yourself another one [for the sake of other beings]?”
If even then the Bodhisattva neither wavers nor is put out, then Mara himself will say to him: “Just have a look at those Bodhisattvas who for countless aeons have presented the necessities of life (330) to the Buddhas, the Lords, who have led holy lives in the presence of countless Buddhas, who have honoured countless Buddhas and Lords, have questioned them about just this vehicle of the Bodhisattvas, have asked them how a Bodhisattva should stand, have heard the answer of the Tathagatas, and have acted on it!
In spite of the fact that they have stood, coursed and exerted themselves as they should, - to this very day they have not yet known full enlightenment!
They stand firm in their instructions, they train themselves as they should, - but they have not reached all-knowledge!
How then will you reach full enlightenment ever?” If even then he does not waver and is not put out, then Mara, the Evil One, will conjure up some monks in that place, and say: “Those monks have become Arhats, with their outflows dried up. They who have set out for enlightenment, in the meantime have reached Arhatship, and become established in it.
How will you ever reach full enlightenment?” It is quite certain that a Bodhisattva must be irreversible from full enlightenment if, when this is being said and expounded, his mind does not waver and is not put out.
If the mind of a Bodhisattva who has heard from a stranger these discouraging remarks is not excluded from the true nature of dharma, if he does not go back on it, if he does not change his mind, if he recognizes those deeds of Mara for what they are, then it is quite impossible that he who courses correctly in the perfections should not reach all-knowledge. Mara, the Evil One, cannot possibly gain entry to a Bodhisattva who not only courses but also trains himself correctly, who does not lack in the practices described by the Tathagatas, who is completely adjusted to this mental activity which is associated with the perfections.
(331) If a Bodhisattva recognizes the deeds of Mara, if, when he hears discouraging remarks from strangers, he does not desist, nor slide back, nor change his mind, if he perceives those deeds of Mara for what they are,
then this is another token of irreversibility.