punar aparaṃ subhūte avinivartanīyasya bodhisattvasya mahāsattvasya naivaṃ bhavati - avinivartanīyo vāham, na vāham avinivartanīya iti |
nāsyaivaṃ vicikitsotpadyate, na cāsya saṃśayo bhavati, svasyāṃ bhūmau nāpy asya saṃsīdanā bhavati |
tadyathāpi nāma subhūte srotaāpannaḥ srotaāpattiphale svakāyāṃ bhūmau na kāṅkṣati na vicikitsati |
na cāsya saṃśayo bhavati |
svasyāṃ bhūmau nāpy asya saṃsīdanā bhavati |
utpannotpannāni ca mārakarmāṇi kṣipram evābudhyate |
na cotpannotpannānāṃ mārakarmaṇāṃ vaśena gacchati |
tadyathāpi nāma subhūte puruṣa ānantaryakārī ānantaryacittenāvirahito bhavati, yāvan maraṇāvasthāyām, na tac cittaṃ śaknoti prativinodayituṃ (168) vā viṣkambhayituṃ vā |
anuvartata evāsya tac cittaṃ yāvan maraṇakālasamaye ’pi |
evam eva subhūte avinivartanīyasya bodhisattvasya mahāsattvasyāvinivartanīyacittaṃ sthitaṃ bhavati, svakāyām avinivartanīyāyāṃ bhūmāv avikampyaṃ bhavati |
sadevamānuṣāsureṇāpi lokena na śakyaṃ cālayituṃ vā kampayituṃ vā |
utpannotpannāni ca mārakarmāṇy eva budhyate |
na cotpannotpannānāṃ mārakarmaṇāṃ vaśena gacchati |
tasya svasyāṃ bhūmau niṣkāṅkṣasya nirvicikitsasya jātivyativṛttasyāpi na śrāvakacittaṃ na pratyekabuddhacittaṃ votpadyate |
jātivyativṛttasyāpy evaṃ bhavati nāhaṃ nābhisaṃbhotsye |
abhisaṃbhotsye evāham anuttarāṃ samyaksaṃbodhiṃ svasyāṃ bhūmau sthitaḥ |
aparapraṇeyo bhavati, anavamardanīyaś ca bhavati svasyāṃ bhūmau |
tat kasya hetoḥ? tathā hi sa sthito ’saṃhāryeṇa cittenāsaṃhāryeṇa jñānena samanvāgato bhavati |
sacet khalu punar māraḥ pāpīyān buddhaveṣeṇopasaṃkrāmet, tam upasaṃkramyaivaṃ vadet - ihaiva tvam arhattvaṃ sākṣātkuru |
na tvaṃ vyākṛto ’nuttarāyāṃ samyaksaṃbodhau |
na tava te ākārās tāni liṅgāni tāni nimittāni vā saṃvidyante, yair ākārair yair liṅgair yair nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate |
kiṃ vātra tvaṃ carasīti? sacet punar bodhisattvasya mahāsattvasyānyathā cittaṃ bhavati, veditavyam etat subhūte nāyaṃ bodhisattvo vyākṛtaḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhāv iti |
sacet punar evaṃ samanvāharati - māro batāyaṃ pāpīyān buddhaveṣam abhinirmāyopasaṃkrāntaḥ, mārādhiṣṭhito vā māranirmito veti, nāyaṃ tathāgataḥ |
yathoktaṃ tathāgatenārhatā samyaksaṃbuddhena tathā tan nānyathā |
saced evaṃ pratyavekṣate, evaṃ samanvāharati - māro batāyaṃ pāpīyān buddhādhiṣṭhānaṃ kṛtvā māṃ vivecayitukāmo ’nuttarāyāḥ samyaksaṃbodhita iti |
sacen māraḥ pratyudāvartate, veditavyam etat subhūte vyākṛto ’yaṃ bodhisattvo mahāsattvo ’nuttarāyāṃ samyaksaṃbodhau paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ |
sthito ’yaṃ bodhisattvo mahāsattvo ’vinivartanīyāyāṃ bodhisattvabhūmau |
sacet subhūte bodhisattvasya mahāsattvasya ime ākārā imāni liṅgāni imāni nimittāni saṃvidyante, veditavyam etat subhūte yathā asyeme guṇāḥ |
addhā batāyaṃ bodhisattvo mahāsattvo vyākṛtaḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ |
sthito ’yaṃ bodhisattvo mahāsattvo ’vinivartanīyāyāṃ bodhisattvabhūmau |
tat kasya hetoḥ? tathā hyasya te ākārās tāni liṅgāni tāni nimittāni saṃvidyante, yāni avinivartanīyasya bodhisattvasya mahāsattvasya |
ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||
mchog rab ces bya’o ||
gya nom pa zhes bya’o ||
bla ma zhes bya’o ||
bla na med pa zhes bya’o ||
gong na med pa zhes bya’o ||
mnyam pa med pa zhes (4) bya’o ||
mi mnyam pa dang mnyam pa zhes bya’o ||
’jig rten thams cad phan pa thob par byed pa’o ||
’jig rten thams cad bde ba thob par byed pa’o ||
mgon med pa rnams kyi mgon du ’gyur ba’o ||
sangs rgyas kyis gnang zhing sangs rgyas kyis bsngags pa ste | kun (5) dga’ bo bslab pa ’di la bslabs shing bslab pa ’di la gnas nas de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams kyis stong gsum gyi stong chen po’i ’jig rten gyi khams ’di zhabs kyi mthe bo gcig gis bteg ste slar bzhag kyang sangs rgyas (6) bcom ldan ’das de dag ’di snyam du stong gsum gyi stong chen po’i ’jig rten gyi khams ’di bteg pa ’am bzhag par mi dgongs so ||
de ci’i phyir zhe na | shes rab kyi pha rol tu phyin pa ni gzhal du med grangs med pa’i yon tan dang ldan te | kun dga’ bo sangs rgyas (7) bcom ldan ’das kyis shes rab kyi pha rol tu byin pa’i bslab pa ’di la bslabs nas ’das pa dang ma ’ongs pa dang da ltar byung ba’i chos rnams la chags pa med pa nyid rjes su brnyes so ||
kun dga’ bo ’das pa dang ma ’ongs pa dang da ltar byung ba’i dus kyi bslab pa ci snyed yod (253b1) pa’i bslab pa de dag thams cad las kun dga’ bo shes rab gyi pha rol tu phyin pa’i bslab pa ’di ni mchog ces bya’o ||
dam pa zhes bya’o ||
gtso bo zhes bya’o ||
rab ces bya’o ||
mchog rab ces bya’o ||
gya nom pa zhes bya’o ||
bla ma zhes bya’o ||
bla na med pa zhes (2) bya’o ||
gong na med pa zhes bya’o ||
mnyam pa med pa zhes bya’o ||
mi mnyam pa dang mnyam pa zhes bya’o ||
kun dga’ bo shes rab kyi pha rol tu phyin pa ni tshad ma med pa’o ||
kun dga’ bo shes rab kyi pha rol tu phyin pa ni mi zad pa’o ||
de ci’i phyir zhe na | shes rab (3) kyi pha rol tu phyin pa med pa nyid yin pa’i phyir ro ||
kun dga’ bo gang shes rab kyi pha rol tu phyin pa’i tshad ma ’am zad pa ’am mtha’ ma bzud bar sems pa de ni nam mkha’i tshad ma ’am zad pa ’am mtha’ ma bzung bar sems so ||
de ci’i phyir zhe na | kun dga’ bo shes rab (4) kyi pha rol tu phyin pa ni tshad ma med pa’o ||
kun dga’ bo shes rab kyi pha rol tu phyin pa ni mi zad pa’o ||
kun dga’ bo shes rab kyi pha rol tu phyin pa ni mtha’ ma med pa’o ||
kun dga’ bo ngas shes rab kyi pha rol tu phyin pa’i tshad ma’am zad pa ’am mtha’ ma ni ma bshad de | kun (5) dga’ bo yang ming gi tshogs dang tshig gi tshogs dang yi ge’i tshogs rnams la ni tshad ma dang ’brel ba yod kyi kun dga’ bo shes rab kyi pha rol tu phyin pa la ni tshad ma dang ’brel pa med do ||
de ci’i phyir zhe na | kun dga’ bo ming gi tshogs dang tshig gi tshogs dang yi ge’i tshogs ni (6) shes rab kyi pha rol tu phyin pa ma yin te | kun dga’ bo shes rab kyi pha rol tu phyin pa ni tshad ma dang ldan pa ma yin no ||
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Furthermore, to an irreversible Bodhisattva it does not occur to ask himself whether he is irreversible or not.
No doubt about it arises in him, he has no uncertainty about the stage he has made his own, and he does not sink down below it.
Just as a Streamwinner has no hesitations or doubts about the fruit of a Streamwinner, if that is the stage which is his by right, just so an irreversible Bodhisattva has no hesitations or doubts about being on the stage of a Bodhisattva, when that stage is his by right,
he has no uncertainties about the stage which is his by right,
nor does he sink below it.
And he quickly sees through any deed of Mara that may have arisen,
and does not come under his sway.
(337) A man who has committed one of the deadly sins will never again, until his death, lose the thought of that action, he cannot get rid of it or remove it,
but it follows after him until the time of his death.
Just so the irreversible mind of an irreversible Bodhisattva has learned to stand firm on the irreversible stage which is his by right,
and even the whole world, with its Gods, men and Asuras, cannot deflect, divert or diverge him from it.
He recognizes any deeds of Mara that may have arisen for what they are,
and does not come under their sway.
He is free from hesitations and doubts about the stage which is his by right, and even after he has passed through this present life the thoughts which are characteristic of Disciples and Pratyekabuddhas will not arise in him.
But when he has passed through this present life he will think: “It is not the case that I shall not win full enlightenment.
I am sure to win full enlightenment, I who have stood firm on the stage which is mine by right.”
He can no longer be led astray by others, and on the stage which is his by right he cannot be crushed.
For, as he has stood firm on it, his mind becomes insuperable, his cognition becomes insuperable.
Suppose that Mara, the Evil One, in the guise of the Buddha himself were to come to him, and say: “Realize Arhatship in this very life!
You are not predestined to full enlightenment.
You have not the attributes, tokens and signs with which a Bodhisattva must be endowed in order to win full enlightenment.
Why then should you course in this?” If the Bodhisattva then experiences a change of heart, one should know that he has not been predicted to full enlightenment by the Tathagatas in the past.
(338) If, on the other hand, he considers that “this, surely, is Mara, the Evil One, who has come along after he has, by magical means, adopted the disguise of the Buddha, I am beset by Mara, this is one of Mara’s magical creations, but not the Tathagata.
The Tathagata has spoken to the effect that one should not realize Arhatship, and not otherwise,”
if he sees and understands that “this, surely, is Mara, the Evil One, who has manufactured a magical double of the appearance of the Buddha, and who wants to estrange me from supreme enlightenment,”
and if Mara, after that, turns back, then this Bodhisattva has certainly in the past been predicted to full enlightenment by the Tathagatas,
and he has stood firmly in the irreversible Bodhisattva-stage.
Where these attributes, tokens and signs are found in a Bodhisattva, there one can be certain, beyond any shadow of doubt,
that, as he has those qualities, he has been predicted by the Tathagatas in the past,
and has stood firm on the irreversible Bodhisattva-stage.
For he has the attributes, tokens and signs of an irreversible Bodhisattva.
This is another token of irreversibility.