Bibliotheca Polyglotta

evaṃ hi subhūte bodhisattvo mahāsattvaḥ paripraṣṭavyo bodhisattvena mahāsattvenānuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmena - katameṣāṃ dharmāṇāṃ parijayaḥ kartavyaḥ? kiyad rūpāṇi ca cittāny abhinirhartavyāni? yāni cittāny abhinirharan bodhisattvo mahāsattvo na śūnyatāṃ sākṣātkaroti, na ānimittaṃ sākṣātkaroti, nāpraṇihitaṃ sākṣātkaroti, nānabhisaṃskāraṃ sākṣātkaroti, nānutpādaṃ sākṣātkaroti, nājātiṃ sākṣātkaroti, nābhāvaṃ sākṣātkaroti, prajñāpāramitāṃ ca bhāvayati | sacet subhūte bodhisattvo mahāsattvo bodhisattvena mahāsattvenaivaṃ pṛṣṭa evaṃ vyākaroti - śūnyataiva bodhisattvena mahāsattvena manasi kartavyā | ānimittam evāpraṇihitam evānabhisaṃskāra evānutpāda evājātir evābhāva eva bodhisattvena mahāsattvena manasi kartavya iti | sacet taṃ sarvasattvāparityāgacittotpādaṃ nopadarśayet, upāyakauśalyaṃ vā na vyākuryāt, veditavyam etat subhūte nāyaṃ vyākṛto bodhisattvo mahāsattvo ’nuttarāyāṃ samyaksaṃbodhāv avinivartanīyatve taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ | tat kasya hetoḥ? yo hy asāv avinivartanīyasya bodhisattvasya mahāsattvasyāveṇiko dharmaḥ, taṃ dharmaṃ na sūcayati, na prabhāvayati, nopadarśayati, na prajānāti, paripṛṣṭo na vyākaroti, na visarjayati, na tāṃ bhūmim avakrāmayati, yo ’vinivartanīyasya bodhisattvasya mahāsattvasya bhūmir iti ||

de la byang chub sems dpa’ sems dpa’ chen po chos ’phags shes rab kyi pha rol tu phyin pa ston pa ni ’di yin te | ’di lta ste chos thams cad mnyam pa nyid (7) pas shes rab kyi pha rol tu phyin pa mnyam pa nyid do || chos thams cad dben pa nyid pas shes rab kyi pha rol tu phyin pa dben pa nyid do || chos thams cad g.yo ba med pa nyid pas shes rab kyi pha rol tu phyin pa g.yo ba med pa nyid do || chos thams cad (283b1) rlom pa med pa nyid pas shes rab kyi pha rol tu phyin pa rlom pa med pa nyid do || chos thams cad khengs pa med pa nyid pas shes rab kyi pha rol tu phyin pa khengs pa med pa nyid do || chos thams cad ro gcig pa nyid pas shes rab kyi pha rol tu phyin pa ro gcig (2) pa nyid do ||

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4. Irreversibility Suppose that a Bodhisattva is asked by another Bodhisattva who wants to win full enlightenment: “Over which dharmas should one achieve complete conquest? What kind of aspiration should one form in one’s mind, aspirations which enable a Bodhisattva not to realise emptiness, or the Signless, or the Wishless, or the Uneffected, or non-production, or non-positivity, but to go on developing the perfection of wisdom?” If the Bodhisattva answers that just emptiness should be attended to, just the Signless, just the Wishless, just the Uneffected, just non-production, just no-birth, just non-positivity, and if he should not make manifest this production of the thought of the non-abandonment of all beings, or if he should not include skill in means in his answer, then one must know that this Bodhisattva has not in irreversibility been predicted to full enlightenment by the Tathagatas of the past. For he does not indicate this special dharma of an irreversible Bodhisattva [i.e. the non-abandonment of all beings], does not make much of it, does not make it manifest, does not wisely know it, does not include it in his answer, and he does not induce others to enter into that stage [of skill in means] which is the true stage of an irreversible Bodhisattva.

subhūtir āha - syāt punar bhagavan paryāyo yena paryāyeṇa bodhisattvo mahāsattvo ’vinivartanīyo (188) bhavet? bhagavān āha - syāt subhūte sa paryāyo yena paryāyeṇa sa bodhisattvo mahāsattvo ’vinivartanīyo bhavet | saced bodhisattvo mahāsattva imāṃ prajñāpāramitāṃ śrutvā vā aśrutvā va evaṃ pratipadyeta, evaṃ visarjayet - avinivartanīyo bodhisattvo mahāsattvo veditavyaḥ | subhūtir āha - tena hi bhagavan bahavo bodhāya caranti | alpakāḥ punar ya evaṃ visarjayanti | bhagavān āha - tathā hi subhūte alpakās te bodhisattvā mahāsattvā ye vyākṛtā avinivartanīyāyāṃ jñānabhūmau | ye punas te vyākṛtā bhaviṣyanti, te evaṃ visarjayiṣyanti | te te bodhisattvā mahāsattvottaptāvaropitakuśalamūlā veditavyāḥ | te te bodhisattvā mahāsattvā asaṃhāryāḥ sadevamānuṣāsureṇa lokena |

chos thams cad mu med pa nyid pas shes rab kyi pha rol tu phyin pa mu med pa nyid do || chos thams cad skye ba med pa nyid pas shes rab kyi pha rol tu phyin pa skye ba med pa nyid do || chos thams cad ’gag pa med pa nyid pas shes rab kyi pha rol tu phyin (3) pa ’gag pa med pa nyid do || nam mkha’ mu med pa nyid pas shes rab kyi pha rol tu phyin pa mu med pa nyid do || rgya mtsho mu med pa nyid pas shes rab kyi pha rol tu phyin pa mu med pa nyid do || ri rab sna tshogs pa nyid pas shes rab kyi pha rol tu phyin pa sna tshogs pa nyid (4) do || nam mkha’ rtog pa med pa nyid pas shes rab kyi pha rol tu phyin pa rtog pa med pa nyid do || gzugs mu med pa nyid pas shes rab kyi pha rol tu phyin pa mu med pa nyid do ||

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(380) Subhuti: And how can a Bodhisattva, in regard to this question, be regarded as irreversible? The Lord: He should be known as an irreversible Bodhisattva if, whether he has heard this perfection of wisdom or not, he hits upon the correct answer. Subhuti: There are many who course towards enlightenment, but a few only could give the correct answer. The Lord: Because few only are the Bodhisattvas who have been predicted to the irreversible stage on which this cognition becomes possible. But those who have been predestined for it, they will give the correct answer. One can be sure that they have planted splendid wholesome roots in the past, and the whole world, with its Gods, men and Asuras, cannot overwhelm them.

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