punar aparaṃ subhūte bodhisattvasya mahāsattvasyaivaṃ bhavati - dīrgharātramamī sattvā nityasaṃjñayā sukhasaṃjñayā ātmasaṃjñayā śubhasaṃjñayā ca viparyastāḥ |
tathā kariṣyāmi yathā anuttarāṃ samyaksaṃbodhim abhisaṃbudhya nityasaṃjñāyāḥ sukhasaṃjñāyāḥ ātmasaṃjñāyāḥ śubhasaṃjñāyā viparyāsasya prahāṇāya dharmaṃ deśayiṣyāmi - anityam etat sarvaṃ na nityam iti |
duḥkham etat sarvaṃ na sukham iti |
anātmakam etat sarvaṃ naitat sātmakam iti |
aśubham etat sarvaṃ naitac chubham iti |
so ’nena cittotpādena samanvāgataḥ paurvakeṇa copāyakauśalyena prajñāpāramitayā ca parigṛhīto nāntarā bhūtakoṭiṃ sākṣātkaroti (187) aparipūrṇeṣu buddhadharmeṣu |
evam apraṇihitaṃ samādhivimokṣamukham upasaṃpadya viharati |
na ca bhūtakoṭiṃ sākṣātkaroti |
na ca parihīyate maitrīto vā karuṇāto vā muditāto vopekṣāto vā |
tat kasya hetoḥ? upāyakauśalyaparigṛhīto bodhisattvo mahāsattvo bhūyasyā mātrayā vivardhate śūklair dharmaiḥ |
tīkṣṇatarāṇi cāsya śraddhādīnīndriyāṇi bhavanti |
balāni bodhyaṅgāni mārgaṃ ca pratilabhate |
yo hi kaścit subhūte bodhisattvo mahāsattva imaṃ cittotpādam utpādayati, ity apīme sattvā dīrgharātram upalambhe caritāvinaḥ etarhy upalambhe caranti |
nimittasaṃjñāyāṃ caritāvinaḥ etarhy api nimittasaṃjñāyāṃ caranti |
viparyāse caritāvinaḥ etarhy api viparyāse caranti |
piṇḍasaṃjñāyāṃ caritāvinaḥ etarhy api piṇḍasaṃjñāyāṃ caranti |
abhūtasaṃjñāyāṃ caritāvinaḥ etarhy api abhūtasaṃjñāyāṃ caranti |
mithyādṛṣṭau caritāvinaḥ etarhy api mithyādṛṣṭau caranti |
tathā kariṣyāmi yathaiṣām ete doṣāḥ sarveṇa sarvaṃ sarvathā sarvaṃ na bhaviṣyanti, na prajñāsyante |
ity evaṃ sarvasattvān samanvāharati |
evaṃ ca bodhisattvo mahāsattvo ’nena smṛtisamanvāhāreṇānena cittotpādena samanvāgataḥ upāyakauśalyena ca samanvāgataḥ prajñāpāramitayā ca parigṛhītaḥ evam eteṣāṃ gambhīrāṇāṃ dharmāṇāṃ dharmatāṃ pratyavekṣamāṇaḥ śūnyatāto vā ānimittato vā apraṇihitato vā anabhisaṃskārato vā anutpādato vā ajātito vā abhāvato vā |
asthānam etat subhūte ’navakāśaḥ, yatsa bodhisattvo mahāsattva evaṃ jñānasamanvāgato ’nabhisaṃskāre vā patet, traidhātukena vā sārdhaṃ saṃvaset, naitat sthānaṃ vidyate ||
byang chub sems dpa’ sems dpa’ chen po rtag tu ngu yang lo bdun gyi bar du gnyid dang rmugs pa med par spyod lam rnam pa gnyis kyis dus ’da’ bar byed de | lo bdun gyi bar du ’dod pa’i (6) rtog pa ma byung | gnod sems kyi rtog pa ma byung | rnam par ’tshe ba’i rtog pa ma byung | ro la brkam pa ma yin sems kyi rnam par rtog pa ma byung ste | gzhan du na byang chub sems dpa’ sems dpa’ chen po chos ’phags ting nge ’dzin las nam ldang bar ’gyur | bdag (7) cag gis kyang khri gang la rigs kyi bu de ’dug nas chos ston par ’gyur ba byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi chos kyi khri bsham na bdag gis sa phyogs ’di chag chag ma btab kyis | sa phyogs gang du byang chub sems dpa’ (281b1) sems dpa’ chen po chos ’phags shes rab kyi pha rol tu phyin pa dang thabs mkhas pa rab tu ston pa ’gyur ba der legs par byug par bya me tog sna tshogs mngon par dgram mo snyam mo ||
tshong dpon gyi bu mo la sogs pa bu mo lnga brgya de dag kyang byang chub sems (2) dpa’ sems dpa’ chen po rtag tu ngu’i rjes su slob cing spyod lam gnyis kyis dus ’da’ bar byed de | bya ba thams cad kyang de’i rjes su ’jug go ||
de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus lha’i sgra dag las byang chub sems dpa’ (3) sems dpa’ chen po chosa’aphagasa da ste zhag bdun na ting nge ’dzin ’di las ldang ste langs nas grong khyer gyi dbus su ’dug ste chos ston par ’gyur ro zhes thos so ||
de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus lha’i sgra de thos (4) pa dang | dga’ mgu yi rangs rab tu dga’ mgu zhing bde ba dang | yid bde ba skyes te | tshong dpon gyi bu mo la sogs pa bu mo lnga brgya dang lhan cig tu sa phyogs de phyags nas chos kyi khri rin po che sna bdun gyi rang bzhin bshams so ||
de (5) nas bu mo de dag gis rang rang gi bla gos lus las phud de bla gos lnga brgya po de dag stan gang la byang chub sems dpa’ sems dpa’ chen po chos ’phags ’dug nas chos ston par ’gyur ba der bting ngo ||
de ltar byang chub sems dpa’ sems dpa’ (6) chen po chos ’phags kyi chos kyi stan bshams pa la bu mo de dag thams cad dga’ mgu yi rangs rab tu dga’ zhing mgu ba dang | yid bde ba skyes par gyur to ||
de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus phyogs der chag chag (7) gdab par ’dod na | ci nas kyang bdud sdig can gyis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu de chu ma rnyed nas sems mi dga’ zhing sdug bsngal te | yid mi bde bar gyur cing | sems gzhan du ’gyur ba dang | gang gis de’i dge ba’i (282a1) rtsa ba nub par ’gyur ba dang | mchod pa de yang mi mdzes par bya ba’i phyir gang gis sa phyogs der chag chag ’debs pa’i chu de thams cad kyang mi snang ba nyid du byas pas kun tu chu btsal na ma rnyed do ||
de nas byang chub sems dpa’ (2) sems dpa’ chen po rtag tu ngu ’di snyam du ma la bdag gi lus phug la khrag gis sa phyogs ’di chag chag gdab bo ||
de ci’i phyir zhe na | sa phyogs ’di ni rdul che ste sa phyogs ’di nas rdul gyi khams byung bas byang chub sems dpa’ sems dpa’ (3) chen po chos ’phags kyi lus la phog na mi rung gis bdag gi lus gdon mi za bar ’jig pa’i chos can ’dis ci zhig bya | bdag gi lus ’di lta bu’i bya ba la zhig pa ni sla’i nus pa med pa’i bya ba la ’dod pa’i rgyu dang ’dod pa’i gzhis yang dang yang du (4) ’khor bar ’khor zhing | bdag gi lus stong phrag mang po de lta bu’i gnas su zhig pa ni ’di lta bu’i gnas sam | chos yongs su gzung ba’i phyir ni ma yin te | ’dod pa de lta bu’i chos can la zhig pa yin no snyam du bsams so ||
de nas byang chub (5) sems dpa’ sems dpa’ chen po rtag tu ngus de ltar bsams nas mtshon rnon po blangs te | bdag gi lus kun tu phug nas rang gi khrag gis sa phyogs de thams cad du chag chag btab bo ||
byang chub sems dpa’ sems dpa’ chen po rtag tu ngu’i rjes su (6) slob pa tshong dpon gyi bu mo la sogs pa bu mo lnga brgya de dag thams cad kyis kyang mtshon rnon po blangs te | rang rang gi lus phug nas rang rang gi khrag gis sa phyogs de thams cad du chag chag btab ste | de dag la bdud sdig can des dge ba’i rtsa ba’i bar chad (7) bya ba’i glags gang du rnyed par ’gyur ba byang chub sems dpa’ sems dpa’ chen po rtag tu ngu dang bu mo de dag thams cad sems gzhan du gyur pa med do ||
de nas lha rnams kyi dbang po brgya byin ’di snyam du sems te | byang chub sems dpa’ sems dpa’ (282b1) chen po rtag tu ngu ’di tsam du chos ’dod pa dang | ci tsam du yi dam la brtan pa dang | ci tsam du go cha chen po bgos pa dang | lus dang srog dang longs spyod rnams la mi lta ba dang | bla na med pa yang dag par rdzogs pa’i byang chub rtogs par bya ba’i phyir ’di (2) lta ste | bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas nas ’khor ba’i sdug bsngal yongs su dpag tu med pa las sems can thams cad thar bar bya’o snyam du lhag pa’i bsam pa la zhugs pa ni ngo mtshar to snyam mo ||
(3) de nas lha rnams kyi dbang po brgya byin gyis khrag de dag thams cad lha’i tsan dan gyi chur byin gyis brlabs te | lha’i tsan dan gyi chu dri dam pa rgya che ba bsam gyis mi khyab pa dang ldan pa de’i dris sa phyogs de kho ra khor yug tu dpag tshad lnga brgya tshang bar (4) yongs su khyab bo ||
de nas lha rnams kyi dbang po brgya byin gyis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces | rigs kyi bu legs so legs so ||
rigs kyi bu khyod kyi brtson ’grus bsam gyis mi khyab pa legs so ||
(5) khyod kyi chos ’dod pa dang chos yongs su tshol ba yang legs te | rigs kyi bu sngon gyi de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas de dag gis kyang lhag pa’i bsam pa ’di lta bu dang | brtson ’grus ’di lta bu dang | chos ’dod (6) pa ’di lta bus bla na med pa yang dag par rdzogs pa’i byang chub yang dag par bsgrubs so zhes smras so ||
de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu ’di snyam du sems te | bdag gis byang chub sems dpa’ sems dpa’ chen po chos (7) ’phags kyis chos kyi stan ni bting sa phyogs ’di phyag dar ni legs par byas | chag chag ni lags par btab na bdag gis me tog gang dag gis sa phyogs ’dir gtor bar bya ba dang | byang chub sems dpa’ sems dpa’ chen po chos ’phags chos ’chad (283a1) cing chos kyi stan la ’dug pa la gtor bar bya ba’i me tog de dag gang nas rnyed par ’gyur snyam mo ||
de nas lha rnams kyi dbang po brgya byin gyis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces | rigs kyi bu lha’i (2) me tog man dā ra ba ’di dag long la khyod kyis sa phyogs ’di dag tu me tog bkram par gyis shig | byang chub sems dpa’ sems dpa’ chen po chos ’phags chos ston cing chos kyi khril ’dug pa la yang gtor cig ces smras nas | des de la lha’i me tog (3) man dā ra ba lha’i kha la stong byin no ||
de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus me tog de dag blangs te | me tog kha cig gis ni sa phyogs der me tog bkram pa byas so ||
me tog kha cig gis ni byang chub sems dpa’ sems dpa’ (4) chen po chos ’phags la gtor to ||
de nas byang chub sems dpa’ sems dpa’ chen po chos ’phags lo bdun ’das pa dang ting nge ’dzin de las langs te | chos kyi stan gang na yod pa der ’ongs nas stan bting ba la ’dug ste | ’khor brgya stong phrag du mas yongs (5) su bskor cing mdun gyis bltas nas shes rab kyi pha rol tu phyin pa ston to ||
de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus byang chub sems dpa’ sems dpa’ chen po chos ’phags mthong ma thag tu ’di lta ste | dper na bsam gtan dang po (6) la snyoms par zhugs pa’i dge slong rtse gcig tu yid la byed pa bzhin du bde ba de lta bu thob bo ||
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Furthermore, a Bodhisattva reflects: “For a long time have these beings been perverted by the perceptions of permanence, of happiness, of the self, of loveliness.
I will act in such a way that, after my full enlightenment, I shall demonstrate dharma in order that they may forsake the perverted views of the perception of permanence, of happiness, of the self, of loveliness, and in order that they may learn that ‘impermanent is all this, not permanent;
ill is all this, not happiness;
without self is all this, not with a self;
repulsive is all this, not lovely.’
“Endowed with this thought of enlightenment, (378) and with the previously described skill in means, taken hold of by perfect wisdom, he does not realize the reality-limit midway, before all his Buddha-dharmas are complete.
He dwells thus, and he has entered on the concentration on the Wishless,
but he does not lose his concentration on friendliness, etc.
For, upheld by skill in means, he increases more and more his pure dharmas.
His faith, etc., becomes keener and keener,
and he acquires the powers, the limbs of enlightenment, and the path.
If a Bodhisattva raises the following thought: “These beings also have for a long time been in the habit of coursing in the apprehension of a basis, and even just now they do so. They have for a long time been in the habit of coursing in the apprehension of a basis, and even just now they do so.
They have for a long time been in the habit of coursing in the perception of signs,
in perverted views,
in perceptions of material objects,
in perceptions of unreal objects,
in wrong views, and even now they continue to do so.
Thus will I act that these faults in each and every way may cease to be in them, that they will be inconceivable in them”;
if a Bodhisattva brings all beings to mind in such a way,
if he is endowed with this recollection of all beings, with this production of thought, and with skill in means, if he is taken hold of by perfect wisdom, and if, endowed with all these qualities, he thus contemplates the true nature of those deep dharmas - through their emptiness, or Signlessness, or Wishlessness, or through their being uneffected, unproduced, without birth,
(379) without any positivity - then it is quite impossible that such a Bodhisattva, who is endowed with such a cognition, could either fall into the Uneffected, or become intimate with what belongs to the triple world. That cannot possibly be.