(193) punar aparaṃ subhūte bodhisattvena mahāsattvena nāmāpadeśena nāmavyākaraṇena mārakarma veditavyam |
kathaṃ ca subhūte bodhisattvena mahāsattvena nāmāpadeśena nāmavyākaraṇena mārakarma veditavyam? iha subhūte māraḥ pāpīyān bhikṣuveṣeṇopasaṃkramya bodhisattvaṃ mahāsattvam evaṃ vyākariṣyati - tavānuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya sataḥ idaṃ nāmadheyaṃ bhaviṣyatīti yad eva tena cittenānuvartitam anuvitarkitam anuvicāritaṃ bhavati - aho bata me ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya sataḥ idam evaṃrūpaṃ nāmadheyaṃ bhavediti, tad eva nāmadheyaṃ vyākariṣyati |
tatra duṣprajñajātīyasyānupāyakuśalasya bodhisattvasyaivaṃ bhaviṣyati - yathā mayā nāmadheyam anuvartitam anuvitarkitam anuvicāritam, aho bata me ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya sataḥ idaṃ nāmadheyaṃ bhaved iti, tathā tena bhikṣuṇā nirdiṣṭam iti |
sa evaṃ yac ca nāmadheyaṃ svayam anuvicintitam, yac ca tena māreṇa pāpīyasā mārakāyikābhir vā devatābhir abhinirmitena mārādhiṣṭhitena vā bhikṣuṇā nāmadheyam udīritam, tad ubhayaṃ tulayitvā yathā ca mama cittotpāda utpannaḥ, yathā cānena bhikṣuṇā nirdiṣṭaṃ mama nāmadheyaṃ sameti nāmnā, nāmavyākṛto ’haṃ taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhāv iti maṃsyate |
yāni ca mayā subhūte avinivartanīyānāṃ bodhisattvānāṃ mahāsattvānām ākārā liṅgāni nimittāni ākhyātāni, tāni tasya na bhaviṣyanti |
sa tair virahito ’nena nāmāpadeśena nāmavyākaraṇena manyanām utpādayiṣyati |
sa manyanām utpādya tato ’nyān bodhisattvān mahāsattvān avamaṃsyate - ahaṃ vyākṛto ’nuttarāyāṃ samyaksaṃbodhau, naite vyākṛtā anuttarāyāṃ samyaksaṃbodhāv iti |
evaṃ sa tena mānenātimānena mānātimānenābhimānena mithyāmānena ca tadanyān bodhisattvān mahāsattvān avamanyamāno dūrīkariṣyati sarvajñatām, dūrīkariṣyati buddhajñānam |
tasya prajñāpāramitayā aparigṛhītasya upāyakauśalyavirahitasya kalyāṇamitravirahitasya pāpamitraparigṛhītasya dvayor bhūmyor anyatarā bhūmiḥ pratikāṅkṣitavyā - śrāvakabhūmir vā pratyekabuddhabhūmir vā |
sacet punaś ciraṃ suciraṃ saṃdhāvya saṃsṛtya enām eva prajñāpāramitām āgamyānuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmo bhavet, yadi cāsāv upasarpet kalyāṇamitrāṇi, abhīkṣṇaṃ ca tānyu pasaṃkramiṣyati, tenaiva cātmabhāvapratilambhena tāvat pūrvakāṃś cittotpādān vigarhiṣyati, vāntīkariṣyati, jugupsiṣyati, pratiniḥ - srakṣyati, pratideśayiṣyati, tathāpi buddhabhūmis tasya durlabhā bhaviṣyati |
tat kasya hetoḥ? tāvad gurutaraṃ hi subhūte bodhisattvasya mahāsattvasya mananāpattisthānam |
tadyathāpi nāma subhūte bhikṣoḥ śrāvakayānikasya śrāvakabhūmau catasro mūlāpattayo gurvyo bhavanti, yato ’nyatarānyatarām āpattim adhyāpadyābhikṣur bhavaty aśramaṇo ’śākyaputrīyaḥ, iyam eva tābhyaś catasṛbhya āpattibhyo gurutarā āpattiḥ, yo ’yaṃ mānacittotpādaḥ, yad uta nāmāpadeśena bodhisattvasya mahāsattvasyāvamānanayā mahānakuśalaścittotpāda utpannaḥ |
ayaṃ tābhyaś catasṛbhya āpattibhyo gurutaraś cittotpādo veditavyaḥ ||
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(389) Furthermore, Subhuti, Mara also operates in connection with the prediction of the name which a Bodhisattva will have as a Buddha.
In the guise of a monk he comes to a Bodhisattva and predicts to him that “this will be your name when you have won full enlightenment.” And Mara will predict that name which the Bodhisattva had already guessed for himself when he had pondered over the name he would bear after his full enlightenment.
If the Bodhisattva is weak in wisdom, and without skill in means, he reflects that the name which that monk has mentioned is the same which he had guessed himself.
He compares the name which he had thought out by himself with the name proclaimed by that monk, who is either beset by Mara, or was conjured up by Mara or his host, he finds that the two agree, and he concludes that he has in the past been predicted to full enlightenment by the Tathagatas by name.
But he has not got the attributes, tokens and signs of an irreversible Bodhisattva which I have described.
Since he lacks in them, he feels conceit as a result of that prediction of his name.
In his conceit (390) he despises his fellow-Bodhisattvas, and thinks that, while he has had his prediction, they have not had it.
That pride, arrogance and conceit which makes him despise those other Bodhisattvas keep him far away from all-knowledge and the cognition of a Buddha.
Not upheld by perfect wisdom, lacking in skill in means and the good friend, taken hold of by the bad friend, he would, we must expect, belong to one of the two levels, that of a Disciple, or that of a Pratyekabuddha.
But even if, after he has spent a long time, a good long time in erring about and in wandering about [in birth-and-death], he would again become one who wants to know full enlightenment by resorting to just this perfection of wisdom; and if he were to go to the good friends and regularly approach them; and if, in his newfound outlook on life he would, first of all, censure his former ideas, vomit them up, abhor them, throw them back, see their error, - even then it will be hard for him to get to the Buddha-level.
So serious is the offence of conceitedness.
Among the monks who belong to the vehicle or level of the Disciples four unforgivable offences are so serious that, if someone has been guilty of one of them, he ceases to be a monk, a Shramana, a son of the Shakya. More serious than those four unforgivable offences is this production of a proud thought, when, on the occasion of the prediction of his name, a Bodhisattva has despised other Bodhisattvas, and produced a thought which is very unwholesome, which is more serious than the four unforgivable offences.