Bibliotheca Polyglotta

mārakarmaparivarta ekaviṃśatitamaḥ |

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Chapter XXI Mara’s deeds

tatra khalu punaḥ subhūte bodhisattvo mahāsattva evaṃ bhāṣiṣyate - yena satyena satyavacanenāhaṃ vyākṛtaḥ taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhau, tena satyena satyavacenāyam amanuṣyo ’pakrāmatv iti | tatra subhūte māraḥ pāpīyān autsukyam āpatsyate tasyāmanuṣyasyāpakramaṇāya | tat kasya hetoḥ? māro hy atra pāpīyāṃs tasya bodhisattvasya mahāsattvasya cirayānasaṃprasthitasyāntike balavattaraṃ tejovattaraṃ codyogam āpatsyate - katham ayam amanuṣyo ’pakrāmed iti | evaṃ so ’manuṣyo mārādhiṣṭhānenāpakramiṣyati | evaṃ ca tasya bodhisattvasya mahāsattvasya bhaviṣyati - mamaiṣo ’nubhāvenāmanuṣyo ’pakrānta iti | na punaḥ sa evaṃ jñāsyati - mārasyaiṣo ’nubhāvenāmanuṣyo ’pakrānta iti | sa tena tāvan mātrakeṇautsukyam āpatsyate | sa tenautsukyena tato ’nyān bodhisattvān mahāsattvān avamaṃsyate uccagdhayiṣyati ullāpayiṣyati kutsayiṣyati paṃsayiṣyati - ahaṃ vyākṛtas taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhāv iti | sa tena tāvanmātrakeṇa bhūyo mānaṃ janayiṣyati, mānaṃ saṃjanayiṣyati, mānaṃ vardhayiṣyati, mānaṃ saṃvardhayiṣyati, mānaṃ stambhayiṣyati, mānam upastambhayiṣyati, mānaṃ bṛṃhayiṣyati, mānam upabṛṃhayiṣyati, mānam utpādayiṣyati | sa tena mānenātimānena mānātimānena mithyāmānenābhimānena dūrīkariṣyati sarvajñatām, dūrīkariṣyaty anuttaraṃ buddhajñānam, svayaṃbhūjñānam, sarvajñajñānam | dūrīkariṣyaty anuttarāṃ samyaksaṃbodhim | sa tathārūpāṇi kalyāṇamitrāṇi kalyāṇadharmaṇa udārādhimuktikān adhyāśayasaṃpannān upāyakuśalān avinivartanīyadharmasamanvāgatāṃś ca bodhisattvān mahāsattvān dṛṣṭvā abhimānam utpādyāvamanyamānas tathārūpāṇi kalyāṇamitrāṇi na seviṣyate, na bhajiṣyate, na paryupāsiṣyate, na pariprakṣyati | tad eva mārabandhanaṃ gāḍhīkariṣyati | tasya dve bhūmī pratikāṅkṣitavye - śrāvakabhūmir vā pratyekabuddhabhūmir vā | evaṃ subhūte satyādhiṣṭhānena māraḥ pāpīyānacirayānasaṃprasthitasya bodhisattvasya mahāsattvasyālpaśraddhasyālpaśrutasya kalyāṇamitravirahitasya prajñāpāramitayā aparigṛhītasya upāyakauśalyavirahitasyāntarāyaṃ kariṣyaty anuttarāyāḥ samyaksaṃbodheḥ | idam api subhūte bodhisattvasya mahāsattvasya mārakarma veditavyam ||

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1. Pride and the magical power of veracity The Bodhisattva, as we saw, has said: “I have been predicted to full enlightenment by the Tathagatas of the past. Because that is the Truth, because of my utterance of that Truth, let that ghost depart!” Mara in his turn tries, at that time, to induce the ghost to depart. And his efforts will be particularly strong and energetic when he has to deal with a Bodhisattva who has but recently set out in the vehicle. It will then be the magical power of Mara which has driven the ghost away. But the Bodhisattva thinks that it was his might which drove him away, and he does not know that it was Mara’s might. He will then slacken in his efforts. But as a result of his [apparent] victory over the ghost he thinks that he has had his prediction in the past, and he despises other Bodhisattvas, sneers at them, ironically compliments, contemns and deprecates them. His pride will go on increasing, will become quite firm and rigid. That pride, arrogance, hauteur, false pride, conceit keep him away from all-knowledge, from the supreme cognition of a Buddha, from the cognition of the Self-Existent, (386,1), from the cognition of the all-knowing, from supreme enlightenment. When he meets with Bodhisattvas who could be his good friends, - virtuous in character, resolutely intent on the sublime, earnestly intent, skilled in means, endowed with the irreversible dharma, - in his conceit he despises them, does not tend, love and honour them. So he will tighten the bond of Mara still further. One would expect him to belong to one of the two levels, either that of a Disciple, or that of a Pratyekabuddha. In this way, in connection with the magical power of the enunciation of a Truth, Mara the Evil One may cause an obstacle to full enlightenment in a Bodhisattva who has but recently set out in the vehicle, who has little faith, has learned little, lacks in the good friend, is not upheld by perfect wisdom, and lacks in skill in means. This also should be known as Mara’s deed to a Bodhisattva.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya nāmāpadeśenāpi mārakarma bhaviṣyati | kathaṃ ca subhūte bodhisattvasya mahāsattvasya nāmāpedeśenāpi mārakarma bhaviṣyati? iha subhūte bodhisattvaṃ mahāsattvaṃ nāmāpadeśenāpi nāmādhiṣṭhānenāpi māraḥ pāpīyān upasaṃkramiṣyati | anyatarānyatareṇa veṣeṇopasaṃkramya evaṃ vakṣyati - tair vyākṛtas tvaṃ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhau | tat kasya hetoḥ? tava hīdaṃ nāmadheyam | idaṃ te mātur nāmadheyam | idaṃ te pitur nāmadheyam | idaṃ te bhrātur nāmadheyam | idaṃ te bhaginyā nāmadheyam | idaṃ te mitrāmātyajñātisālohitānāṃ nāmadheyam | yāvad āsaptamaṃ mātāmahapitāmahayugasya nāmadheyam udīrayiṣyati - amuṣyāṃ diśi tvaṃ jātaḥ, amuṣmin janapade amuṣmin grāme vā nagare vā (192) nigame vā jāta iti | sacet prakṛtvā mṛduko bhaviṣyati, tam enam evaṃ vakṣyati - pūrvam api tvam eva mṛduko ’bhūḥ | sacet prakṛtyā tīkṣṇendriyo bhaviṣyati, tatas tam evaṃ vakṣyati - pūrvam api tvaṃ tīkṣṇendriyo ’bhūḥ | saced āraṇyako bhaviṣyati, sacet piṇḍapātiko bhaviṣyati, sacet pāṃsukūliko bhaviṣyati, sacet khalu paścād bhaktiko bhaviṣyati, saced ekāsaniko bhaviṣyati, saced yāthāsaṃstariko bhaviṣyati, sacet raicīvariko bhaviṣyati, sacet śmaśāniko bhaviṣyati, saced vṛkṣamūliko bhaviṣyati, sacen naiṣadyiko bhaviṣyati, saced abhyavakāśiko bhaviṣyati, sacen nāmantiko bhaviṣyati, saced alpecchaḥ saṃtuṣṭaḥ pravivikto bhaviṣyati, saced apagatapādamrakṣaṇo bhaviṣyati, sacen mṛdubhāṣī alpavāg bhaviṣyati, tam enaṃ māraḥ pāpīyāṃs tena tena dṛṣṭadhārmikeṇa guṇenādekṣyati - pūrvam api tvam anena cānena ca guṇena samanvāgato ’bhūḥ | niyatas taṃ vyākṛtas taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhau avinivartanīyāyāṃ bodhisattvabhūmau | tat kasya hetoḥ? tathā hi te amī evaṃrūpā dhutaguṇāḥ saṃvidyante | niścayena tvaṃ pūrvam apy etair eva dhutaguṇaiḥ samanvāgato ’bhūḥ | evaṃ sa tena paurvakeṇa nāmāpadeśena nāmādhiṣṭhānena pratyutpannadhutaguṇasaṃlekhena ca manyanām utpādayiṣyati | tasyaivaṃ bhaviṣyati - vyākṛto ’haṃ taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhau, yathā me amī guṇāḥ saṃvidyante | taṃ ca māraḥ pāpīyānevaṃ vakṣyati - avinivartanīyastvaṃ vyākṛtastathāgatenārhatā samyaksaṃbuddhenānuttarāyāṃ samyaksaṃbodhau | tat kasya hetoḥ? tathā hi tava ete evaṃrūpā dhutaguṇā saṃvidyante | tasya khalu punaḥ subhūte māraḥ pāyīyān kadācid bhikṣuveṣeṇopasaṃkramiṣyati, kadācid bhikṣuṇīveṣeṇa, kadācid upāsakaveṣeṇa, kadācid upāsikāveṣeṇa, kadācid brāhmaṇaveṣeṇa, kadācid gṛhapativeṣeṇa, kadācin mātṛveṣeṇa, kadācit pitṛveṣeṇa, kadācid bhrātṛveṣeṇa, kadācid bhaginīveṣeṇa, kadācin mitrāmātyajñātisālohitaveṣeṇa upasaṃkramiṣyati | upasaṃkramyaivaṃ vakṣyati - vyākṛtas tvaṃ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhau avinivartanīyāyāṃ bodhisattvabhūmau | tat kasya hetoḥ? tathā hi te evaṃrūpā dhutaguṇāḥ saṃvidyante, ye ’vinivartanīyānāṃ bodhisattvānāṃ mahāsattvānāṃ guṇāḥ | ye khalu punaḥ subhūte mayā avinivartanīyānāṃ bodhisattvānāṃ mahāsattvānāṃ guṇā ākhyātāḥ ākārā liṅgāni nimittāni cākhyātāni, tāni tasya na bhaviṣyanti | veditavyam etat subhūte tato ’nyair bodhisattvair mahāsattvaiḥ - mārādhiṣṭhito batāyaṃ bodhisattvo mahāsattva iti | tat kasya hetoḥ? ye ākārā yāni liṅgāni yāni nimittāni avinivartanīyānāṃ bodhisattvānāṃ mahāsattvānām , tāni tasya na bhaviṣyanti | sa khalu punaḥ subhūte bodhisattvo mahāsattvo ’nena nāmādhiṣṭhānenābhimānam utpādayiṣyati | abhimānam utpādya mānābhibhūtaḥ stambhābhibhūto mārādhiṣṭhānenābhibhūtas tadanyān bodhisattvān mahāsattvān avamaṃsyate uccagghayiṣyati ullāpayiṣyati kutsayiṣyati paṃsayiṣyati | idam api subhūte bodhisattvena mahāsattvena nāmādhiṣṭhānena mārakarma veditavyam ||

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2. Pride in connection with the annunciation of the name Moreover, Subhuti, the deeds of Mara will operate also in connection with the annunciation of a Bodhisattva’s name. And how? Mara uses even the annunciation of the name, and of the other details connected with it, to tempt a Bodhisattva. He comes to him in all kinds of disguises, and says to him: “You have had your prediction from the Tathagatas in the past. The proof is that this is the name you will have as a Buddha, and these are the names of your mother, your father, your brother, your sister, your friends, maternal relatives, kinsmen and relations.” He proclaims these names backwards through seven generations. He tells you that you were born in this region, this country, this village, town or marketplace. (387) If you have any particular quality, he will tell you that you have had that same quality also in the past. Whether the Bodhisattva be dull by nature, or keen in his faculties, Mara will tell him that he was the same in the past. Or take other qualities which he has in this present life: He is, say, a forest dweller, or one who begs for his food from door to door without accepting invitations, or he wears clothes made of rags taken from a dust heap, or he never eats any food after midday or he eats his meal in one sitting, or he sleeps at night wherever he may happen to be, or he possesses no more than three robes, or he lives in and frequent cemeteries, or he dwells at the foot of a tree, or even in his sleep he remains in a sitting posture, or he lives in an open, unsheltered place, or he wears a garment made of felt, or he has few wishes, is easily contented, detached, frugal, soft in speech, or a man of few words, - in each case Mara will announce to him that also in the past he has been endowed with this same quality, and that for certain the Tathagatas of the past must have predicted him to full enlightenment and to the stage of an irreversible Bodhisattva, for he now has the just mentioned qualities of an austere ascetic, and he must therefore in all certainty also have been endowed with them in the past. It may be that then a Bodhisattva feels conceit when he thinks of the annunciation of his names and circumstances in the past, and of his present austere penances as a rigid ascetic. He may actually think that he has had his prediction in the past because now he has those qualities of a rigid ascetic. And Mara will confirm him in this view. (388) In the guise of a monk, or nun, or lay brother, or lay sister, or Brahmin, or householder, or mother, father, brother, sister, friend or relative Mara will come to the Bodhisattva and tell him that he has had his prediction in the past to full enlightenment and to the irreversible stage of a Bodhisattva for the simple reason that now he has those qualities of a rigid ascetic, which, according to him, are the qualities of an irreversible Bodhisattva. But the Bodhisattva has not got the attributes, tokens and signs of an irreversible Bodhisattva which I have described. He is surely a man beset by Mara, unlike those other Bodhisattvas [who could be his good friends]. For he has not got the attributes, tokens and signs which are actually characteristic of an irreversible Bodhisattva. And as a result of the annunciation of the circumstances of his past he feels conceit. In his conceit, overcome by great and rigid conceit, defeated by the magical power of Mara, he despises his fellow-Bodhisattvas, sneers at them and deprecates them. One should recognize this as a deed of Mara, who makes use of the annunciation of the past circumstances of a Bodhisattva.

(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.

tiṣṭhantu subhūte catasro gurvyo mūlāpattayaḥ | pañcabhyo ’pi subhūte ānantaryebhyaḥ (194) karmabhyo gurutaro ’yaṃ cittotpādaḥ, yo ’yaṃ bodhisattvasya mahāsattvasya nāmāpadeśena mānasahagataś cittotpāda utpannaḥ | ayaṃ tebhyaḥ pañcabhya ānantaryebhyaḥ karmabhyo gurutaraś cittotpādo veditavyaḥ | iti hi subhūte anenāpi nāmāpadeśena sūkṣmasūkṣmāṇi mārakarmāṇy utpatsyante | tāni bodhisattvena mahāsattvena boddhavyāni | anyebhyaś cāvabodhayitavyāni, buddhvā ca vivarjayitavyāni ||

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Not only that, but it is more serious even than the five deadly sins, this production of a thought connected with pride, (391) produced on the occasion when a Bodhisattva’s future name [as a Buddha] is announced. That thought is more serious even than the five deadly sins. In this way, even through the annunciation of a Bodhisattva’s name very subtle deeds of Mara may arise. They should be recognized for what they are, and avoided, both by the Bodhisattva himself, and by others.

punar aparaṃ subhūte māraḥ pāpīyān vivekaguṇena bodhisattvaṃ mahāsattvam upasaṃkramya codayiṣyati smārayiṣyati | kathaṃ ca subhūte māraḥ pāpīyān vivekaguṇena bodhisattvaṃ mahāsattvam upasaṃkramya codayiṣyati smārayiṣyati? iha subhūte māraḥ pāpīyān bodhisattvaṃ mahāsattvam upasaṃkramiṣyati, upasaṃkramyaivaṃ vakṣyati - vivekasya tathāgato varṇavādī araṇyavanaprasthagiriguhāśmaśānapalālapuñjādiṣu vihartavyam iti | na cāhaṃ subhūte bodhisattvasya mahāsattvasya evaṃvidhaṃ vivekaṃ vadāmi, yad uta āraṇyakāni prāntāni śayanāsanāni vijanapadāni viviktāni, vividhāni vanaprasthagiriguhāśmaśānapalālapuñjādīni ||

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3. Faults in connection with detachment Furthermore, Mara the Evil One may come to the Bodhisattva and exhort and inform him in connection with the quality of detachment that the Tathagata has praised detachment, and that that means that one should dwell in the remote forest, in a jungle, in mountain clefts, burial grounds, or on heaps of straw, etc. But that is not what I teach as the detachment of a Bodhisattva, that he should live in a forest, remote, lonely and isolated, or in jungle, mountain clefts, burial grounds, on heaps of straw, etc.

subhūtir āha - katamaḥ punaḥ sa bhagavan bodhisattvasya mahāsattvasyānyo viveko yadi vā āraṇyakāni prāntāni śayanāsanāni vijanapadāni viviktāni vividhāni vanaprasthagiriguhāśmaśānapalālapuñjādīni? yadi tāni nādhyāvasati, kiyad rūpaḥ punar bhagavan bodhisattvasya mahāsattvasyānyo vivekaḥ? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - sacet subhūte bodhisattvo mahāsattvo vivikto bhavati śrāvakapratisaṃyuktair manasikāraiḥ, vivikto bhavati pratyekabuddhapratisaṃyuktair manasikāraiḥ, evaṃ sa bodhisattvo mahāsattvo vivikto viharati | grāmānte ’pi hi viharan prajñāpāramitopāyakauśalyaparigṛhītaḥ sarvasattvamaitrīmahākaruṇāvihāreṇa viharet | anena vihāreṇa viharan vivikta eva sa viharati | ayaṃ khalu punaḥ subhūte mayā bodhisattvasya mahāsattvasya śrāvakapratyekabuddhapratisaṃyuktamanasikāraviveko ’nujñātaḥ | anena vivekena viharan bodhisattvo mahāsattvo rātriṃ divāny atināmayati, vivikto viharati | saced bodhisattvo mahāsattvo ’raṇyavanaprasthagiriguhāśmaśānaprāntaśayanāsaneṣvanena vihāreṇa viharati, vivikto bodhisattvo mahāsattvo viharati | yaṃ punaḥ subhūte māraḥ pāpīyān vivekam upadekṣyati araṇyavanaprasthagiriguhāśmaśānaprāntaśayanāsanavihārān, sa tena vivekena śrāvakapratyekabuddhapratisaṃyuktair manasikāraiḥ saṃkīrṇa eva san prajñāpāramitāyām anabhiyujyamāno na sarvajñajñānaṃ paripūrayati | evaṃ sa saṃkīrṇavihāreṇa viharan so ’pariśuddhena manasikāreṇa viharan apariśuddhakāyavāṅmanaḥkarmāntaḥ eva bhaviṣyati | apariśuddhakāyavāṅmanaḥkarmānta eva saṃstato ’nyān api bodhisattvān mahāsattvān grāmāntavihāriṇo ’saṃkīrṇān śrāvakapratyekabuddhapratisaṃyuktair manasikāraiḥ prajñopāyamahākaruṇāvihāravihāriṇo ’vamaṃsyate | araṇye ’pi viharan so ’pariśuddhakāyavāṅmanaḥkarmāntaḥ san saṃkīrṇavihāryeva bhavati, na viviktavihārī | sa prajñopāyamahākaruṇāvihāravihāriṇo (195) grāmānte viharataḥ pariśuddhakāyavāṅmanaḥkarmasamudācārān śrāvakapratyekabuddhapratisaṃyuktamanasikāraviviktānasaṃkīrṇān śrāvakapratyekabuddhapratisaṃyuktair manasikāraistāṃs tāvat so ’vamanyamāno na dhyānasamādhisamāpattivimokṣābhijñānāṃ lābhī bhaviṣyati | na cāsya tāḥ paripūriṃ gamiṣyanti | tat kasya hetoḥ? tathā hi so ’nupāyakuśalo bhavati ||

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Subhuti: If that is not the detachment of the Bodhisattva, what then is it? The Lord: A Bodhisattva dwells detached when he becomes detached from the mental activities associated with the Disciples and Pratyekabuddhas (392,1). For, if he is taken hold of by perfection of wisdom and skill in means, and if he dwells in the dwelling of friendliness and of great compassion towards all beings, then he dwells detached even when he dwells in the neighborhood of a village. It is I who have ordained this detachment from the mental activities associated with the Disciples and Pratyekabuddhas. A Bodhisattva dwells detached if he passes day and night dwelling in this detachment. If a Bodhisattva dwells in this dwelling while he lives in remote dwelling places, in the remote forest, in the jungle, in mountain clefts or burial grounds, then he dwells detached. But as to the detachment recommended by Mara, the Evil One, - i.e. the dwelling in remote forests, jungles, mountain clefts and burial grounds, - if that detachment is actually contaminated by the mental activities associated with Disciples and Pratyekabuddhas, then, as he does not practise the perfection of wisdom, he does not fulfil the conditions necessary to win all-knowledge. He dwells in a contaminated dwelling, in a mental activity which is not quite pure, and in consequence his deeds of body, voice and mind cannot be quite pure. In consequence of that he despises other Bodhisattvas who dwell in villages, but who are uncontaminated by mental activities associated with Disciples and Pratyekabuddhas, who dwell in the dwelling of wisdom with its many devices, and with its great compassion. Since his deeds of body, voice and mind are not quite pure, he is just a dweller in contamination, not a dweller in detachment, although he may dwell in the remote forest. At first he despises those who live in the neighborhood of a village, though they dwell in the dwelling of wisdom, with its devices and great compassion, though they are habitually quite pure in what they do with their body, voice or mind, though they are detached from mental activities associated with Disciples and Pratyekabuddhas, uncontaminated by them (393,1); after that he finds that the cannot gain the Trances, Concentrations, Attainments, Emancipations and Super-knowledges, and that they do not reach their fulfilment in him. The reason is that he is without skill in means.

kiṃcāpi subhūte bodhisattvo mahāsattvo yojanaśatikeṣvaṭavīkāntāreṣu viharedapagatavyālamṛgapakṣisaṃgheṣu apagatakṣudramṛgavyālayakṣarākṣasānuvicariteṣu apagatacaurakāntārabhayabhairavopadraveṣu saṃtiṣṭhet, varṣaṃ vā varṣaśataṃ vā varṣasahasraṃ vā varṣaśatasahasraṃ vā varṣakoṭīṃ vā varṣakoṭīśataṃ vā varṣakoṭīsahasraṃ vā varṣakoṭīśatasahasraṃ vā varṣakoṭīniyutaśatasahasraṃ vā, tato vopari | imaṃ ca vivekaṃ mayopadiṣṭaṃ na jānīyāt, yena vivekena bodhisattvo mahāsattvo ’dhyāśayasaṃprasthito ’dhyāśayasaṃpanno viharati | taṃ so ’nupāyakuśalo bodhisattvo mahāsattvo ’jānann araṇyaparamo viharati | tatra ca viveke niśritaḥ ālīno ’dhyavasito ’dhyavasāyamāpannaḥ | naiva me subhūte etāvatā sa bodhisattvaś cittam ārādhayati | tat kasya hetoḥ? yaḥ subhūte viveko bodhisattvānāṃ mahāsattvānāṃ mayā ākhyātaḥ, tena vivekena viharann asmin viveke na saṃdṛśyate | tam enaṃ māraḥ pāpīyān upasaṃkramya upary antarīkṣe vihāyasi sthitvā evaṃ vakṣyati - sādhu sādhu kulaputra, eṣa bodhisattvānāṃ mahāsattvānāṃ tathāgatena viveka ākhyātaḥ | anenaiva tvaṃ kulaputra vivekena vihara | evaṃ tvaṃ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyase | sa tato vivekāt punar evāraṇyād grāmāntam avatīrya tadanyān bodhisattvān mahāsattvān peśalān bhikṣūn sabrahmacāriṇaḥ kalyāṇadharmaṇo ’saṃkīrṇān śrāvakapratyekabuddhapratisaṃyuktair manasikāraiḥ pariśuddhakāyavāṅmanaḥkarmāntān jīvān avamaṃsyate | sa evaṃ vakṣyati - saṃkīrṇavihāreṇa bateme āyuṣmanto viharanti, na viviktavihāreṇa | ākīrṇavihāreṇa bateme āyuṣmanto viharanti, na viviktavihāreṇa viharantīti | ye te bodhisattvā mahāsattvā viviktavihāreṇa viharanti, tān saṃkīrṇavihāreṇa codayiṣyati, ākīrṇavihāreṇa codayiṣyati | ye ca te saṃkīrṇavihāreṇa viharanti, tān sa viviktavihāreṇa samudācariṣyati, tatra gauravam utpādayiṣyati | yatra ca gauravam utpādayitavyam, tatra mānam utpādayiṣyati | tat kasya hetoḥ? aham amanuṣyaiś codye, aham amanuṣyaiḥ smārye | eṣa subhūte vihāro yenāhaṃ vihāreṇa viharāmi | kaṃ grāmāntavihāriṇam amanuṣyāś codayiṣyanti, kaṃ grāmāntare viharantam amanuṣyāḥ smārayiṣyanti, ity evaṃ hi bodhisattvayānikān pudgalān avamaṃsyate | ayaṃ subhūte bodhisattvacaṇḍālo veditavyaḥ, bodhisattvadūṣī veditavyaḥ, bodhisattvapratirūpako veditavyaḥ, bodhisattvaprativarṇiko veditavyaḥ, bodhisattvakāraṇḍavako veditavyaḥ, cauraḥ śramaṇaveṣeṇa, cauro bodhisattvayānikānāṃ pudgalānām, cauraḥ sadevakasya lokasya | tajjātīyaḥ khaluḥ punaḥ subhūte pudgalo na sevitavyo na bhaktavyo na paryupāsitavyaḥ | tat kasya hetoḥ? abhimānapatitā hi te tathārūpāḥ pudgalā veditavyāḥ | anyeṣām api tathārūpāṇām alpa (196) sthāmānācirayānasaṃprasthitānāṃ saṃdūṣaṇaṃ kuryuḥ | aviśuddhadharmāṇo hi te tathārūpāḥ pudgalāḥ veditavyāḥ | anāryā hi te tathārūpāḥ pudgalā veditavyāḥ | anāryadharmāṇo hi te tathārūpāḥ pudgalā veditavyāḥ | yasya khalu punaḥ subhūte bodhisattvasya mahāsattvasyāparityaktāḥ sarvasattvāḥ, aparityaktā sarvajñatā, aparityaktā anuttarā samyaksaṃbodhiḥ, tena bodhisattvena mahāsattvenādhyāśayenānuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmena sarvasattvānām arthaṃ kartukāmena tajjātīyāḥ pudgalā na sevitavyāḥ, na bhaktavyāḥ, na paryupāsitavyāḥ | api tu khalu punaḥ subhūte sarvasattvānām arthāyābhyutthitena eteṣāṃ cānyeṣāṃ ca mārakarmaṇām avabodhāya nityam evodvignacittena bhavitavyaṃ sarvasattvānāṃ mārgamapratilabhamānānām upadeṣṭum utrastamānasenāsaṃsṛṣṭena traidhātukena | tatrāpi tāvan maitrāyamāṇena karuṇāyamānena mahākaruṇāmutpādyānukampām upādāya samyakpratipanneṣu sattveṣu muditacittenānupalabdhidharmatayā dharmāṇām upekṣakeṇa evaṃ cittam utpādayitavyam - tathā kariṣyāmi yathā sarve mārakarmadoṣāḥ sarveṇa sarvaṃ sarvathā sarvaṃ sarvatra sarvadā ca na bhaviṣyanti, notpatsyante | saced utpatsyante, kṣipram eva pratigamiṣyanti, evaṃ śikṣiṣye iti | ayam api bodhisattvānāṃ mahāsattvānāṃ svayamabhijñāya parākramo veditavyaḥ | idam api subhūte bodhisattvena mahāsattvena vivekaguṇena mārakarma veditavyam iti ||

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Even though a Bodhisattva may dwell in deserted forests hundreds of miles wide, with no other company than beasts of prey, antelopes, flocks of birds, uninfested even by the smaller wild animals, by Yakshas and Rakshasas, and untroubled by the fear of robbers, and even though he may settle there for one year, or for one hundred years, or even for hundreds of thousands of niyutas of kotis of years, or for more than that; - if he does not know the detachment which I have explained, and through which a Bodhisattva dwells as one who has set out with earnest intention, who has achieved earnest intention; then even one completely devoted to life in the remote forest fails to gladden my heart, if he does not know this [detachment], if he is without skill in means, if he leans of that detachment of his, clings to it, is bent on it, indulges in it. For the detachment of a Bodhisattva which I have described does not appear in his detachment. But from a place high up in the air Mara will say to the dweller in the remote forest that he does well, that his detachment is the one which the Tathagata has described, that he should go on dwelling in just this detachment, and that in consequence of it he will quickly win full enlightenment. (394) When he leaves that isolated place in the forest, and comes back to a village, he despises the Bodhisattvas there, monks who are well behaved, chaste, lovely in character, uncontaminated by mental activities associated with Disciples and Pratyekabuddhas, and living lives quite pure, in body, voice and mind. He tells them that they surely do not dwell in a detached dwelling, but in a contaminated and crowded one. Those Bodhisattvas there, who dwell in a detached dwelling, he warns against contaminated and crowded dwellings. He tries to commit them to a detached dwelling [as he conceives it]. He claims their respect for his isolated residence, he becomes proud, and tells them: “Superhuman beings have exhorted me, superhuman beings have come to inform me! This [isolated place in the forest], Subhuti, is the dwelling in which I dwell. What dweller in a village has ever been exhorted and informed by superhuman beings?” In this kind of way he despises the persons who belong to the vehicle of the Bodhisattva. He should be known as a Candala of a Bodhisattva, as a defamer of Bodhisattvas, as a mere fake of a Bodhisattva, as a counterfeit Bodhisattva, as filth of a Bodhisattva, as a robber in the guise of a Shramana, a robber of persons belonging to the vehicle of the Bodhisattvas, a robber of the world with its Gods. Such a one should surely not be tended, loved or honoured. For such persons have fallen into conceit. (395) They will even succeed in corrupting other kindred spirits, weaklings who have but recently set out in the vehicle. They should be regarded as impure by nature, as devoid of proper teachers, devoid of the qualities of holiness. But a Bodhisattva should not tend such persons, nor love or honour them, if he is one who has neither abandoned all beings, nor all-knowledge, nor full enlightenment, if he wants earnestly to win full enlightenment, and to bring about the weal of all beings. On the contrary, one who has raised himself to a height where he considers the weal of all beings, should, so that he may see through these and other deeds of Mara, always have a mind which is anxious to expound the path to beings who have not yet got it, a mind which does not tremble and which is not submerged in the wanderings through the triple world; he has first of all an attitude of friendliness, and an attitude of compassion, he has produced the great compassion and is moved by pity, he has a thought of joy in sympathy with the beings who progress in the right direction, he is impartial because the true nature of dharmas is such that it cannot be apprehended; [with all this in mind] he should form the resolution: “Thus will I act that in future all the faults of Mara’s deeds shall in no way whatsoever either be, or be produced; or, if produced, that they shall at once pass away again. Thus will I train myself!” This should also be known as a Bodhisattva’s courageous advance towards his own higher knowledge. So much for what a Bodhisattva should know about Mara’s deeds in connection with the quality of detachment.

āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ mārakarmaparivarto nāma ekaviṃśatitamaḥ || (197)

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