kathaṃ ca subhūte sa kulaputro vā kuladuhitā vā tāvat tat puṇyam abhinirharati? tādṛśyā subhūte prajñayā samanvāgataḥ sa bodhisattvo mahāsattvo bhavati, yādṛśyā prajñayā samanvāgato vadhyagatān iva sarvasattvān paśyati |
tena tasyāṃ velāyāṃ mahākaruṇāparigṛhīto bhavati |
sa divyena cakṣuṣā vyavalokayan aprameyān asaṃkhyeyān aparimeyān aparimāṇān sattvān ānantaryakarmasamanvāgatān paśyati, akṣaṇaprāptāṃś ca vihanyamānāṃś ca dṛṣṭijālapraticchannāṃś ca mārgamapratilabhamānān |
aparāṃś ca kṣaṇaprāptān paśyati, kṣaṇāṃś ca virāgayataḥ paśyati |
tasya tasyāṃ velāyāṃ mahān saṃvega utpadyate |
te cāsya sarvasattvās tayā mahāmaitryā tayā ca mahākaruṇayā sphāritvā manasikṛtā bhavanti - aham eteṣāṃ sarveṣāṃ sattvānāṃ nātho bhaviṣyāmi, aham enān sarvasattvān sarvaduḥkhebhyo mocayiṣyāmīti |
na ca tena vā anyena vā nimittena sārdhaṃ saṃvasati |
ayam api subhūte bodhisattvasya mahāsattvasya mahān prajñāloko ’nuttarāṃ samyaksaṃbodhim abhisaṃboddhum |
anena hi subhūte vihāreṇa viharanto bodhisattvā mahāsattvāḥ sarvalokasya dakṣiṇīyatāṃ parigṛhṇanti, na ca vivartante ’nuttarāyāḥ samyaksaṃbodheḥ |
yeṣāṃ ca dāyakānāṃ dānapatīnāṃ ca paribhuñjate cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārān, asyāṃ prajñāpāramitāyāṃ sūpasthitacittāḥ, teṣāṃ dāyakānāṃ dānapatīnāṃ ca dānadakṣiṇāṃ viśodhayanti |
sarvajñatā caiṣām āsannībhavati |
tasmāt tarhi subhūte bodhisattvena mahāsattvenāmoghaṃ rāṣṭraṃ piṇḍaṃ paribhoktukāmena sarvasattvānāṃ mārgam upadeṣṭukāmena vipulam avabhāsaṃ kartukāmena saṃsāragatān sattvān saṃsārātparimocayitukāmena sarvasattvānāṃ cakṣur viśodhayitukāmenānena prajñāpāramitāpratisaṃyuktena manasikāreṇa vihartavyam |
saced anena manasikāreṇa vihartum icchati, tena prajñāpāramitāpratisaṃyuktā manasikārāḥ samanvāhartavyāḥ |
tat kasya hetoḥ? yo hy enān samanvāhartavyān maṃsyate, sa evāsya manasikāro bhaviṣyati |
tato ’nyeṣāṃ manasikārāṇāṃ prajñāpāramitāvirahitānām avakāśo na dātavyaḥ |
tathā ca kartavyaṃ yathāyaṃ prajñāpāramitāpratisaṃyuktair manasikārai rātriṃdivāni kṣapayet |
tadyathāpi nāma subhūte kenacid eva puruṣeṇa maṇiratnajñāne vartamānena maṇiratnajātijñenāpratilabdhapūrvaṃ mahāmaṇiratnaṃ pratilabdhaṃ bhavet |
sa tan mahāmaṇiratnaṃ pratilabhya mahatodāreṇa prītiprāmodyena samanvāgato bhavet |
tasya tan mahāmaṇiratnaṃ punar eva praṇaśyet |
sa tatonidānaṃ mahatā duḥkhadaurmanasyena saṃyujyeta |
tasya satatasamitaṃ tan mahāmaṇiratnaṃ pratisaṃyuktā eva manasikārāḥ pravarteran - aho batāhaṃ tena (201) mahāmaṇiratnena viprayukta iti hi sa puruṣas tasya mahāmaṇiratnasya na vismaret yāvat tad vā anyad vā tadguṇaṃ tajjātikaṃ tena mahāmaṇiratnaṃ pratilabdhaṃ bhavet |
evam eva subhūte bodhisattvena mahāsattvena prajñāpāramitāmahāmaṇiratnaparibhraṣṭena mahāmaṇiratnaparibhraṣṭeneva mahāmaṇiratnena ratnasaṃjñinā prajñāpāramitāmanasikārāviprayuktena prajñāpāramitāmanasikārāvirahitasarvajñatācittena tāvad anveṣṭavyā, yāvat sā vā anyā vā pratilabdhā bhavati |
tāvat tena prajñāpāramitāmahāmaṇiratnapratilambhapratisaṃyuktair mmanasikāraiḥ sarvajñatāmahāmaṇiratnapratilambhapratisaṃyuktair manasikārair avirahitena bhavitavyam ||
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
How then does that son or daughter of good family at first aspire to that merit? He becomes endowed with that kind of wise insight which allows him to see all beings as on the way to their slaughter.
Great compassion on that occasion takes hold of him.
(403) He surveys countless beings with his heavenly eye, and what he sees fills him with great agitation: so many carry burden of a karma which leads to immediate retribution in the hells, others have acquired unfortunate rebirths [which keep them away from the Buddha and his teachings], others are doomed to be killed, or they are enveloped in the net of false views, or fail to find the path,
while others who had gained a fortunate rebirth have lost it again.
And he attends to them with the thought that: “I shall become a saviour to all those beings, I shall release them from all their sufferings!”
But he does not make either this, or anything else, into a sign to which he becomes partial.
This also is the great light of a Bodhisattva’s wisdom, which allows him to know full enlightenment.
For Bodhisattvas, when they dwell in this dwelling, become worthy of the gifts of the whole world, and yet they do not turn back on full enlightenment.
They purify the gifts and offerings of those who give them the requisites of life, when their thoughts are well supported by perfect wisdom,
and they are near to all-knowledge.
Therefore a Bodhisattva should dwell in this mental work associated with perfect wisdom, if he does not want to consume his alms fruitlessly, if he wants to point out the path to all beings, (404) to shed light over a wide range, to set free from birth-and-death all the beings who are subject to it, and to cleanse the organs of vision of all beings.
If he wishes to dwell in mental activities directed towards these goals, he should bring to mind mental activities associated with the perfection of wisdom.
For one who decides to bring these to mind, his mind works on the welfare of all beings.
But he should give no room to other mental activities, such as lack in perfect wisdom.
If he acts so [as the mental work, which is essentially a loving concern for beings, impels him], he spends his days and nights in mental activities associated with the perfection of wisdom.
Suppose a man, well versed in jewelry and the different varieties of jewels, had newly acquired a very precious gem.
That would make him very glad and elated.
If he again lost this precious gem,
he would be most sad and distressed.
Constantly and always mental activities associated with that jewel would proceed in him, and he would regret to be parted from it. He would not forget about it, until he had either regained this gem, or gained another one of like quality and kind.
Just so a Bodhisattva who has again lost the precious jewel of perfect wisdom; (405) with a clear perception of the preciousness of perfect wisdom, and convinced that he has not been definitely parted from it, he should, with a thought that is not lacking in mental work on perfect wisdom, and which is directed to the state of all-knowledge, search about everywhere until he has regained this Sutra, or gained an equivalent one.
All that time he should be one who is not lacking in mental activities associated with the acquisition of the precious jewel of the perfection of wisdom, one who is not lacking in mental activities associated with the acquisition of the great jewel of all-knowledge.
Complete text
1. Parivarta