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.
Complete text
1. Parivarta