punar aparam ānanda yasmin samaye bodhisattvasya mahāsattvasya nāmagrahaṇaṃ vā gotragrahaṇaṃ vā dhutaguṇaparikīrtanaṃ vā bhavati, evaṃ sa tāvanmātrakeṇa tato ’nyān bodhisattvān mahāsattvān peśalān kalyāṇadharmaṇo ’vamanyate |
te ca tasya guṇā na saṃvidyante, ye ’vinivartanīyānāṃ bodhisattvānāṃ mahāsattvānāṃ prajñāpāramitāyāṃ caratāṃ guṇāḥ, te ākārās tāni liṅgāni tāni nimittāni tasya na saṃvidyante |
so ’saṃvidyamāneṣv avinivartanīyaguṇeṣu kleśam utpādayati, yad uta ātmānam utkrośayati, parān paṃsayati - na khalv ete teṣu dharmeṣu saṃdṛśyante, yatrāhaṃ saṃdṛśya iti |
tatra mārāṇāṃ pāpīyasām evaṃ bhavati - na śūnyāni mārabhavanāni bhaviṣyanti, utsadāni bhaviṣyanti |
mahānirayāstiryañcaḥ pretaviṣayā āsurāś ca kāyotsadā bhaviṣyantīti |
tathā ca māraḥ pāpīyān adhiṣṭhāsyati, yathā te bodhisattvā mahāsattvā evaṃ pravṛttā adhyākrāntā lābhasatkāreṇa bhaviṣyanti, ādeyavacanāś ca bhaviṣyanti |
te tayā ādeyavacanatayā bahujanaṃ grāhayiṣyanti |
teṣāṃ ca sa mahājanaḥ śrotavyaṃ śraddhātavyaṃ maṃsyate |
te dṛṣṭvā śrutvā ca teṣām anukṛtim āpatsyante |
te dṛṣṭaśrutānukṛtim āpadyamānā na tathatvāya śikṣiṣyante, na tathatvāya pratipatsyante, na tathatvāya yogam āpatsyante |
evaṃ te na tathatāyāṃ śikṣamāṇā na tathatāyāṃ pratipadyamānā na tathatāyāṃ yogam āpadyamānāḥ saṃkleśaṃ vivardhayiṣyanti |
evaṃ te viparyastayā cittasaṃtatyā yad yad eva karma ārapsyante kāyena vā vācā vā manasā vā, tat sarvam anirdiṣṭatvāyākāntatvāyāpriyatvāyāmanaāpatvāya saṃvartsyate |
evaṃ te mahānirayotsadā bhaviṣyanti, tiryañcaḥ pretaviṣayā āsurāś ca kāyāḥ, mārabhavanāni cotsadāni bhaviṣyanti |
imam apy ānandārthavaśaṃ saṃpaśyan māraḥ pāpīyāṃs tuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajāto bhavati ||
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Furthermore, when a Bodhisattva takes on a name or clan, or when his ascetic qualities are proclaimed, he may regard that as a sufficient reason to despise other Bodhisattvas, well-behaved and lovely in character though they may be.
(419) But he has not got the qualities of irreversible Bodhisattvas who course in perfect wisdom, nor their attributes, tokens or signs.
Since he has not got the irreversible qualities, he gives rise to defilement, i.e. he exalts himself, deprecates others, and thinks that they are not equal to those dharmas, as he is.
The Evil Maras then foresee that the realms of Mara will not remain empty,
that the great hells, the animal kingdom, the world of the Pretas, and the assemblies of the Asuras will be overcrowded.
And Mara, the Evil One, becomes still more determined, and thinks: “With this kind of start those Bodhisattvas will soon be smothered by gain and honour.
They will become plausible talkers, and with their plausible talk they will catch hold of many people.
Those people will decide to listen to them,
will imitate what they have seen and heard,
and in consequence will not train in Thusness, not progressing in it, not making endeavours about it,
they will still further increase their defilements.
So it will come about that all the deeds - of body, voice or mind - which they may undertake with their perverted mentality shall lead them to a rebirth in conditions which are unserviceable, disagreeable, unpleasing, and unpleasant.
In consequence the realms of Mara will become overcrowded, i.e. the great hells, the animal world, the world of the Pretas, and (420) the assemblies of the Asuras.”
When he considers this sequence of events, Mara the Evil One becomes contented, elated, enraptured, overjoyed, exultant and jubilant.