punar aparaṃ subhūte svapnāntaragato bodhisattvo mahāsattvo nagaradāhe vā grāmadāhe vā vartamāne prativibuddhaḥ saṃstataḥ svapnād evaṃ samanvāharati yathā - mayā svapnāntaragatena ye ākārāḥ yāni liṅgāni yāni nimittāni dṛṣṭāni, yair ākārair yair liṅgair yair nimittair avivartanīyo bodhisattvo mahāsattvo dhārayitavyaḥ, te ākārās tāni liṅgāni tāni nimittāni mama saṃvidyante |
etena satyena satyavacanenāyaṃ nagaradāho vā grāmadāho vā vartamāna upaśāmyatu, śītibhavatu, astaṃ gacchatu |
sacet subhūte grāmadāho vā nagaradāho vopaśāmyati, śītībhavati, astaṃ gacchati, veditavyam etat subhūte vyākṛto ’yaṃ bodhisattvo mahāsattvas taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair avinivartanīyo ’nuttarāyāḥ samyaksaṃbodher iti |
sacen nopaśāmyati, na śītībhavati, nāstaḥ gacchati, veditavyam etat subhūte nāyaṃ vyākṛto bodhisattvo mahāsattvo ’nuttarāyāṃ samyaksaṃbodhāv iti |
sacet punaḥ subhūte so ’gnidāho ’tikramya gṛhād gṛhaṃ rathyāyā rathyām anyatarānyatarāṃ rathyāṃ vā gṛhaṃ vā gacchati, dahati, nopaśāmyati, na śītībhavati, nāstaṃ gacchati, veditavyam etat subhūte dharmapratyākhyānaṃ duṣprajñasaṃvartanīyaṃ tena bodhisattvena mahāsattvena karmopacitam |
tato ’syaitad dṛṣṭadharmasaṃvartanīyam eva karma vipacyate |
tata eva dharmapratyākhyānāt sāvaśeṣaṃ karmaivaṃ vipacyate |
ity ayaṃ subhūte heturayaṃ pratyayo ’sya bodhisattvasya mahāsattvasyāvinivartanīyalakṣaṇatāyā iti |
ayam api subhūte bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||
de nas bcom ldan ’das kyis tshe dang ldan pa kun dga’ bo la bka’ stsal pa | kun dga’ bo rnam grangs ’dis kyang shes rab kyi pha rol tu phyin pa ’di byang chub (2) sems dpa’ sems dpa’ chen po rnams kyi thams cad mkhyen pa’i ye shes sgrub pa yin par rig par bya’o ||
kun dga’ bo de lta bas na byang chub sems dpa’ sems dpa’ chen po thams cad mkhyen pa’i ye shes thob par ’dod pa dag gis shes rab kyi pha rol tu (3) phyin pa ’di la spyad par bya’o ||
shes rab kyi pha rol tu phyin pa ’di mnyan par bya gzung bar bya bcang bar bya klag par bya | kun chub par bya rab tu gdon par bya bstan par bya nye bar bstan par bya | lung dpog par bya kha ton du bya bri bar bya de bzhin gshegs pa’i byin gyi (4) rlabs kyis glegs bam chen po la yi ge gsal zhing rab tu gsal pa legs par bris te | me tog dang bdug pa dang dri dang | phreng ba dang byug pa dang | phye ma dang rol mo dang | na bza’ dang gdugs dang | rgyal mtshan dang dril bu dang | ba dan dang khor (5) khor yug tu mar me’i phreng ba dang mchod pa rnam pa mang pos | bkur stir bya bla mar bya rjed par bya mchod par bya ri mor bya bsnyen bkur bya ste kun dga’ bo ’di ni nga’i rjes su bstan pa’o ||
de ci’i phyir zhe na | shes rab kyi pha rol tu phyin pa ’di las thams cad (6) mkhyen pa’i ye shes yongs su rdzogs par ’gyur ro ||
kun dga’ bo ’di ji snyam du sems de bzhin gshegs pa khyod kyi ston pa yin nam | kun dga’ bos gsol pa | bcom ldan ’das bdag gi ston pa lags so ||
bde bar gshegs pa bdag gi ston (7) pa lags so ||
de skad ces gsol pa dang | bcom ldan ’das kyis tshe dang ldan pa kun dga’ bo la ’di skad ces bka’ stsal to ||
kun dga’ bo khyod kyi ston pa de bzhin gshegs pa la kun dga’ bo khyod kyis lus kyi las byams pa yid du ’ong ba dang ngag gi (285b1) las byams pa yid du ’ong ba dang yid kyi las byams pa yid du ’od pas rim gror byas te | de lta bas na kun dga’ bod ltar nga bzhugs te ’tsho zhing gzhes pa’i sku ’di la ci ltar khyod kyis dga’ ba dang dang ba dang dad pa dang ri mor byas pa kun dga’ bo de ltar nga ’das nas (2) shes rab kyi pha rol tu phyin pa ’di la yang byos shig | kun dga’ bo ci nas shes rab kyi pha rol tu phyin pa ’di nub par mi ’gyur zhing ci nas khyod skyes bu tha mar mi ’gyur bar kun dga’ bo khyod la lan gnyis lan gsum du yongs su gtad do rjes su yongs su gtad do ||
kun (3) dga’ bo shes rab kyi pha rol tu phyin pa ’di ’jig rten na ci srid du rab tu spyod pa de srid du de bzhin gshegs pa bzhugs par rig par bya’o ||
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Furthermore, a Bodhisattva may dream [a prophetic dream] to the effect that a town or village is on fire. After he has woken up, he considers thus: “I have the attributes, tokens and signs which I have seen, in my dream, as the attributes, tokens and signs by which an irreversible Bodhisattva should be borne in mind.
Because of this Truth, because of my utterance of this Truth, let this town fire or village fire, which is taking place there, be appeased, cooled, extinguished.”
If that fire is then extinguished, one should know (383) that that Bodhisattva has been predicted to full enlightenment by the Tathagatas in the past;
if it is not extinguished, one should know that he has not been so predicted.
If again, Subhuti, instead of being appeased, this conflagration passes beyond all bounds and spreads from house to house, from road to road, then one should know that this Bodhisattva has in the past collected karma consisting in the refusal of dharma, conducive to weakness in wisdom.
From that results the karma of his which led him to this experience in his present life [i.e. to his distress at being unable to control that fire],
which is just a result of karma left over from his refusal of dharma [in the past].
For, as you know, a Bodhisattva’s past lives condition the [absence or presence of the] mark of irreversibility later on.
A Bodhisattva who succeeds in controlling the fire should, on the other hand, be borne in mind as irreversible from full enlightenment.