Bibliotheca Polyglotta

atha khalv āyuṣmān śāriputro bhagavantam etad avocat - pratibhāti me bhagavan, pratibhāti me sugataupamyodāharaṇam | tadyathāpi nāma bhagavan yo ‘yaṃ bodhisattvayānikaḥ kulaputro vā kuladuhitā vā svapnāntaragato ‘pi bodhimaṇḍe niṣīdet, veditavyam etad bhagavan, ayaṃ bodhisattvo (107) mahāsattva āsanno ‘nuttarāyāṃ samyaksaṃbodher abhisaṃbodhāyeti | evam eva bhagavan yaḥ kulaputro vā kuladuhitā vā imāṃ gambhīrāṃ prajñāpāramitāṃ lapsyate darśanāya vandanāya paryupāsanāya śravaṇāya, kaḥ punarvādaḥ śrutvā codgrahītuṃ dhārayituṃ vācayituṃ paryavāptuṃ pravartayituṃ deśayituṃ upadeṣṭuṃ uddeṣṭuṃ svādhyāpanāya | veditavyam etad bhagavan dūrato ‘yaṃ bodhisattvayānikaḥ pudgala āgataś cirayānasaṃprasthitaḥ | āsanno ‘yaṃ bodhisattvayānikaḥ pudgalo vyākaraṇasya | vyākariṣyanty enaṃ buddhā bhagavanto bodhisattvaṃ mahāsattvam anuttarāyāḥ samyaksaṃbodher abhisaṃbodhāyeti | cirayānasaṃprasthitaḥ paripakvakuśalamūlo hi sa bodhisattvo mahāsattvo veditavyaḥ, yasyeyaṃ gambhīrā prajñāpāramitopapatsyate ’ntaśaḥ śravaṇāyāpi | kaḥ punar vādo ‘tra bhagavan yaḥ kulaputro vā kuladuhitā vā enāṃ gambhīrāṃ prajñāpāramitām udgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati deśayiṣyaty upadekṣyaty uddekṣyati svādhyāsyati | tat kasya hetoḥ? bhūyastvena hi bhagavan dharmavyasanasaṃvartanīyaiḥ sattvāḥ karmopacayair avihitāḥ, teṣāṃ bhūyastvenāsyāṃ gambhīrāyāṃ prajñāpāramitāyāṃ cittāni pratikūlāni bhaviṣyanti, cittāni parivellayiṣyanti | na hy anupacitakuśalamūlāḥ sattvā asyāṃ bhūyastvena bhūtakoṭyāṃ praskandanti prasīdanti | upacitakuśalamūlāḥ khalu punas te bhagavan sūpacitakuśalamūlāḥ kulaputrāḥ kuladuhitaraś ca veditavyāḥ, yeṣām asyāṃ bhūtakoṭyāṃ cittaṃ praskandati prasīdati | tadyathāpi nāma bhagavan puruṣo yojanaśatikādaṭavīkāntārād dviyojanaśatikād vā triyojanaśatikād vā caturyojanaśatikād vā pañcayojanaśatikād vā daśayojanaśatikād vā aṭavīkāntārān niṣkrāmet | sa niṣkramya paśyet pūrvanimittāni gopālakān vā paśupālakān vā sīmā vā ārāmasaṃpado vā vanasaṃpado vā, tato ’nyāni vā nimittāni, yair nimittair grāmo vā nagaraṃ vā nigamo va sūcyeta | tasya tāni pūrvanimittāni dṛṣṭvaivaṃ bhavati - yathemāni pūrvanimittāni dṛśyante, tathā āsanno me grāmo vā nagaraṃ vā nigamo vā iti | sa āśvāsaprāpto bhavati | nāsya bhūyaś coramanasikāro bhavati | evam eva bhagavan yasya bodhisattvasya mahāsattvasyeyaṃ gambhīrā prajñāpāramitopavartate, veditavyaṃ tena bhagavan abhyāsanno ‘smyanuttarāyāḥ samyaksaṃbodheḥ, na cireṇa vyākaraṇaṃ pratilapsye ‘nuttarāyāḥ samyaksaṃbodher iti | nāpi tenotrasitavyaṃ na saṃtrasitavyaṃ na bhetavyaṃ śrāvakabhūmer vā pratyekabuddhabhūmer vā | tat kasya hetoḥ? tathā hi asyemāni pūrvanimittāni saṃdṛśyante yad utemāṃ gambhīrāṃ prajñāpāramitāṃ labhate darśanāya vandanāya paryupāsanāya śravaṇāya | evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat - evam etac chāriputra, evam etat | pratibhātu te śāriputra punar apy etat sthānam, yathāpi nāmaitad buddhānubhāvena vyāharasi vyāhariṣyasi ca ||

rab ’byor de ltar na gzugs kyang bsam gyis mi khyab pa mnyam pa med pa’o || rab (7) ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa yang bsam gyis mi khyab pa mnyam pa med pa’o || rab ’byor de bzhin du chos thams cad kyang bsam gyis mi khyab pa mnyam pa med pa’o || rab ’byor gzugs kyang gzhal du med pa’o || rab (155a1) ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa yang gzhal du med pa’o || rab ’byor chos thams cad kyang gzhal du med pa’o || de ci’i phyir zhe na | rab ’byor gzugs kyi tshad ma mi shes so || rab ’byor de bzhin du tshor (2) ba dang ’du shes dang ’du byed rnams dang rnam par shes pa’i tshad ma mi shes te | rab ’byor chos thams cad kyi yang tshad ma mi shes so || rab ’byor ci’i phyir gzugs kyi tshad ma rab tu mi she’o | de bzhin du tshor pa dang ’du shes dang ’du byed rnams dang | rab ’byor ci’i phyir rnam par (3) shes pa’i tshad ma rab tu mi shes | rab ’byor ci’i phyir chos thams cad kyi yang tshad ma rab tu mi shes zhe na | rab ’byor gzugs la tshad ma med do || rab ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang | rnam par shes pa la tshad ma med de | rab ’byor chos thams (4) cad la yang tshad ma med do || rab ’byor ci’i phyir gzugs la tshad ma med | rab ’byor ci’i phyir de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang | rab ’byor ci’i phyir rnam par shes pa la tshad ma med | rab ’byor ci’i phyir chos thams cad la tshad ma med ce na | rab ’byor chos (5) thams cad ni tshad ma med pa yin pa’i phyir ro || rab ’byor gzugs kyang grangs med pa’o || rab ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa yang grangs med pa’o || rab ’byor chos thams cad kyang grangs med pa ste | bgrang ba las ’das pa nyid (6) yin pa’i phyir ro || rab ’byor gzugs kyang mi mnyam pa dang mnyam pa’o || rab ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang | rnam par shes pa yang mi mnyam pa dang mnyam pa’o || rab ’byor de bzhin du chos thams cad kyang mi mnyam pa dang mnyam pa ste | (7) rab ’byor chos thams cad ni nam mkha’ dang mnyam pa’i phyir ro || rab ’byor de ci snyam du sems ci nam mkha’ la mnyam pa ’am grangs sam tshad ma ’am snyom pa ’am sems sam sems pa ’am sems las byung ba’i chos gang yang yod dam | rab ’byor gyis gsol pa | bcom (155b1) ldan ’das de ni ma lags so || bcom ldan ’das kyis bka’ stsal pa | rab ’byor de kho na bzhin du rnam grangs ’dis chos ’di thams cad kyang bsam gyis mi khyab pa mnyam pa med pa gzhal du med pa grangs med pa mi mnyam pa dang mnyam pa ste | rab ’byor ’di dag ni de (2) bzhin gshegs pa’i chos yin no || rab ’byor rnam grangs ’dis kyang chos thams cad kyang bsam gyis mi khyab mnyam pa med gzhal du med grangs med mi mnyam pa dang mnyam pa ste | rab ’byor de bzhin gshegs pa’i chos ’di dag ni sems dang bral ba’i phyir (3) bsam gyis mi khyab bo || snyom pa las yang dag par ’das pa’i phyir mnyam pa med pa’o || rab ’byor bsam gyis mi khyab pa dang mnyam pa med pa zhes bya ba ’di ni rnam par shes par gyur pa’i chos kyi tshig bla dgas so ||

(2) ... [s]ūc(a)yati grāmo v(ā) ... (3) ... [sy](a) bhūyo cauramanasī ... (4) ... ti pravart(t)eti dhāreti tath(ā) ...¹

1. Line 4 is not properly paleced, it is expected further down, but there is nothing to which it accords.

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舍利弗白佛言。世尊。我今當説(2)譬喩。佛言。樂説便説。世尊。譬如求菩薩道者(3)夢坐道場。知是菩薩當近阿耨多羅三藐三(4)菩提。若求菩薩道者得聞深般若波羅蜜。當(5)知是菩薩久發大乘心。善根成就近於受記。(6)不久必得受記。佛言。善哉善哉。舍利弗。汝承(7)佛神力復更説之。世尊。譬如有人欲過險道。(8)若百由旬。若二百若三百若四百若五百由(9)旬。欲出難時先見諸相。若見放牛羊者。若見(10)疆界。若見園林。見如是相故。當知此中必有(11)城邑聚落。見是相已作是念。如我所見之相。(12)城邑聚落去此不遠。其心安隱不復畏有怨(13)家賊害。世尊。菩薩亦如是。若得得聞深般若(14)波羅蜜。當知是菩薩近於受記。不久必得受(15)記。爾時不畏墮聲聞辟支佛地。何以故。是菩(16)薩得是本相。所謂得見深般若波羅蜜。得聞(17)深般若波羅蜜。

3. Five similes to illustrate nearness to full enlightenment Sariputra: A simile or example flashes into my mind, O Lord. Just as we can be sure that a person belonging to the vehicle of the Bodhisattvas, when he dreams that he sits on the terrace of enlightenment, is actually near to supreme enlightenment; just so we can be sure that a person who fulfils the conditions just outlined has come from afar, has set out for long in the vehicle of the Bodhisattvas, and is near his prediction to enlightenment. We can be sure that the Buddhas, the Lords, will predict (215) that this Bodhisattva shall win full enlightenment. For a Bodhisattva has set out for long in the vehicle, and his wholesome roots are mature, if he gets to this deep perfection of wisdom, even if he gets no further than hearing it. How much more so if he would also bear it in mind, etc., to: repeat it. For the thoughts of beings who are not without an abundance of accumulations of karma conducive to the ruin of dharma will become averse to this deep perfection of wisdom, will sway away from it. Through the abundance of that karma beings who have not collected wholesome roots will find no satisfaction nor faith in this reality-limit. But those who find satisfaction and faith in it are people who have collected wholesome roots, well collected them. A man coming out of a huge wild forest, one hundred miles big, up to a thousand miles big, might see certain signs which indicate a town, or other inhabited place, - such as cowherds, or cattle keepers, or boundary lines, or gardens, or groves. (216) From those signs he will infer the nearness of an inhabited place. He feels happier, and robbers no longer worry him. Just so a Bodhisattva for whom this deep perfection of wisdom turns up should know that he is quite near to supreme enlightenment, that before long he will receive the prediction to it. He should also no longer be afraid of the level of the Disciples and Pratyekabuddhas. For this sign has appeared to him, i.e., that he has received this deep perfection of wisdom for vision, praise, worship, and hearing. The Lord: So it is, Sariputra. May you make clear also this section. For what you say, and what you will say, is due to the Buddha’s might.

evam ukte āyuṣmān śāriputro bhagavantam etad avocat - tadyathāpi nāma bhagavan iha kaścid eva puruṣo mahāsamudraṃ draṣṭukāmo bhavet | sa gacchen mahāsamudraṃ darśanāya | yathā yathā ca sa gacchen mahāsamudraṃ darśanāya, tathā tathā sacet paśyet stambaṃ vā stambanimittaṃ vā parvataṃ vā (108) parvatanimittaṃ vā, tenaivaṃ veditavyaṃ dūre tāvad ito mahāsamudra iti | sacen na bhūyaḥ paśyet stambaṃ vā stambanimittaṃ vā parvataṃ vā parvatanimittaṃ vā, tenaivaṃ veditavyam - abhyāsanna ito mahāsamudra iti | tat kasya hetoḥ? anupūrvanimno hi mahāsamudraḥ, na mahāsamudrasyābhyantare kaścit stambo vā stambanimittaṃ vā parvato vā parvatanimittaṃ veti | kiṃ cāpi sa na mahāsamudraṃ sākṣātpaśyati cakṣuṣā, atha ca punaḥ sa niṣṭhāṃ gacchati - abhyāsanno ‘smi mahāsamudrasya, neto bhūyo dūre mahāsamudra iti | evam eva bhagavan bodhisattvena mahāsattvenemāṃ gambhīrāṃ prajñāpāramitāṃ śṛṇvatā veditavyam - kiṃcāpy ahaṃ tais tathāgatair arhadbhiḥ samyaksaṃbuddhair na saṃmukhaṃ vyākṛtaḥ, atha ca punar abhyāsanno ‘smyanuttarāyāḥ samyaksaṃbodher vyākaraṇasya | tat kasya hetoḥ? tathā hy enāṃ gambhīrāṃ prajñāpāramitāṃ labhate darśanāya vandanāya paryupāsanāya śravaṇāyeti | tadyathāpi nāma bhagavan vasante pratyupasthite śīrṇaparṇapalāśeṣu nānāvṛkṣeṣu nānāpallavāḥ prādurbhavanti | pallaveṣu prādurbhūteṣv āttamanaskā bhavanti jāmbūdvīpakā manuṣyāḥ tāni pūrvanimittāni vaneṣu dṛṣṭvā na cirād vana puṣpāṇi ca phalāni ca prādurbhaviṣyanti | tat kasya heto? tathā hi imāni pūrvanimittāni stambeṣu dṛśyanta iti | evam eva bhagavan yadā bodhisattvo mahāsattvo labhate imāṃ gambhīrāṃ prajñāpāramitāṃ darśanāya vandanāya paryupāsanāya śravaṇāya, upavartate tasyeyaṃ gambhīrā prajñāpāramitā | tadā paripakvakuśalaḥ sa bodhisattvo mahāsattvo veditavyaḥ - tenaiva pūrvakeṇa kuśalamūlenopanāmitīyaṃ tasmai gambhīrā prajñāpāramitā | tatra yā devatāḥ pūrvabuddhadarśinyaḥ, tāḥ pramuditā bhavanti prītisaumanasyajātāḥ - paurvakāṇām api bodhisattvānāṃ mahāsattvānām imāny eva pūrvanimittāny abhūvann anuttarāyāḥ samyaksaṃbodher vyākaraṇāya | na cireṇa batāyaṃ bodhisattvo mahāsattvo vyākaraṇaṃ pratilapsyate ’nuttarāyāḥ samyaksaṃbodher iti | tadyathāpi nāma bhagavan strī gurviṇī gurugarbhā | tasyā yadā kāyo veṣṭate, adhimātraṃ vā kāyaklamatho jāyate, na ca sā caṃkramaṇaśīlā bhavati | alpāhārā ca bhavati | alpastyānamiddhā ca bhavati | alpabhāṣyā ca bhavati | alpasthāmā ca bhavati | vedanābahulā ca bhavati | krandantī ca bahulaṃ viharati | na ca saṃvāsaśīlā bhavati | paurvakeṇāyoniśo manasikāreṇāsevitena niṣevitena bhāvitena bahulīkṛtena imām evaṃrūpāṃ kāyena vedanāṃ pratyanubhavāmīti, tadā veditavyam idaṃ bhagavan - yathāsyāḥ pūrvanimittāni saṃdṛśyante, tathā na cireṇa bateyaṃ strī prasoṣyate iti | evam eva bhagavan yadā bodhisattvasya mahāsattvasyeyaṃ gambhīrā prajñāpāramitopavartate darśanāya vandanāya paryupāsanāya śravaṇāya, śṛṇvataś caināṃ ramate cittam asyāṃ prajñāpāramitāyām , arthikatayā cotpadyate, tadā veditavyam idaṃ bhagavan - na cireṇa batāyaṃ bodhisattvo mahāsattvo vyākaraṇaṃ pratilapsyate ’nuttarāyāḥ samyaksaṃbodher iti ||

gzhal du med pa dang bgrang du med pa dang (4) mi mnyam pa dang mnyam pa zhes bya ba yang de bzhin te | rab ’byor gzhal du med pa bgrang du med pa dang mi mnyam pa dang mnyam pa zhes bya ba ni | mnyam pa dang grangs dang tshad ma dang bral ba’i phyir te | de bzhin gshegs pa’i chos rnams gzhal du med pa dang bgrang du med (5) pa dang mi mnyam pa dang mnyam pa yin no || chos ’di dag ni nam mkha’ dang mnyam pa dang bgrang du med pa dang gzhal du med pa nyid kyis na mi mnyam pa dang mnyam pa dang bgrang du med pa dang gzhal du med pa yin no || kye ma chos ’di dag ni nam mkha’ dang mnyam pas mi mnyam (6) pa dang mnyam par mi ’jug pa yin te | rab ’byor de bas na chos ’di dag ni mnyam pa med pa zhes rjod do || nam mkha’ bsam gyis mi khyab pa’i phyir chos ’di dag bsam gyis mi khyab pa’o || nam mkha’ mnyam pa med pa’i phyir chos ’di dag mnyam pa med pa’o || nam (7) mkha’ gzhal du med pa’i phyir chos ’di dag gzhal du med pa’o || nam mkha’ grangs med pa’i phyir chos ’di dag grangs med pa’o || nam mkha’ mi mnyam pa dang mnyam pa’i phyir chos ’di dag mi mnyam pa dang mnyam pa’o || bcom ldan ’das kyis bsam gyis mi (156a1) khyab pa dang mnyam pa med pa dang gzhal du med pa dang grangs med pa dang mi mnyam pa dang mnyam pa ’di dag bshad pa na yang | dge slong lnga brgya len pa med par zag pa las sems rnam par grol lo || dge slong ma nyis stong yang len pa med par zag pa (2) las sems rnam par grol lo || dge bsnyen pa drug stong yang chos rnams la chos kyi mig rdul med cing dri ma dang bral ba rnam par dag go | dge bsnyen ma sum stong yang chos rnams la chos kyi mig rdul med cing dri ma dang bral bar rnam par dag go || byang chub sems dpa’ nyi (3) khris kyang mi skye ba’i chos la bzod pa thob par gyur to || de dag kyang bskal pa bzang po ’di nyid la bcom ldan ’das kyis bla na med pa yang dag par rdzogs pa’i byang chub tu lung bstan to || dge bsnyen dang dge bsnyen ma gang dag chos rnams la chos kyi mig rdul med cing dri (4) ma dang bral ba rnam par dag pa de dag kyang bcom ldan ’das kyis lung bstan te | de dag kyang len pa med par zag pa las sems rnam par grol bar ’gyur ro || de nas bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das shes (5) rab kyi pha rol tu phyin pa ni zab ste | bcom ldan ’das kye ma shes rab kyi pha rol tu phyin pa ’di ni bgyi ba chen pos nye bar gnas pa lags so || de skad ces gsol pa dang | bcom ldan ’das kyis tshe dang ldan pa rab ’byor la ’di skad ces bka’ stsal to || rab ’byor (6) de de bzhin no de de bzhin te | rab ’byor shes rab kyi pha rol tu phyin pa ni zab bo || rab ’byor shes rab kyi pha rol tu phyin pa ’di ni bya ba chen pos nye bar gnas so || de ci’i phyir zhe na | rab ’byor ’di ni thams cad mkhyen pa nyid dang yang dag par ldan no || ’di ni rang (7) sangs rgyas kyi sa dang yang dag par ldan no || ’di ni nyan thos kyi sa dang yang dag par ldan no || rab ’byor ’di lta ste dper na | rgyal po rgyal rigs spyi bo nas dbang bskur ba yul gyi mi la mthu dang | brtson ’grus thob pa’i rgyal po bya ba gang zhig yin pa dang grong khyer gyi (156b1) bya ba gang yin pa dang ljongs kyi bya ba gang yin pa de dag thams cad ni blon po dang ’brel bar ’gyur te | de’i phyir rgyal po ni brtson pa chung zhing khur bor bar ’gyur ro || rab ’byor de bzhin du gang sangs rgyas kyi chos sam rang sangs rgyas kyi chos sam nyan thos kyi chos (2) kyang rung ste | de dag thams cad ni shes rab kyi pha rol tu phyin pa dang yang dag par ldan pas shes rab kyi pha rol tu phyin pa nyid de la bya ba byed do || rab ’byor rnam grangs ’dis na shes rab kyi pha rol tu phyin pa ’di ni bya ba chen pos nye bar gnas so || gzugs la (3) yongs su mi ’dzin cing mngon par ma zhen par bya ba’i phyir dang de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang | rnam par shes pa la yongs su mi ’dzin cing mngon par ma zhen par bya ba’i phyir dang | rgyun tu zhugs pa’i ’bras bu la yongs su mi ’dzin cing mngon (4) par ma zhen par bya ba’i phyir dang de bzhin du lan cig phyir ’ong ba’i ’bras bu dang phyir mi ’ong pa’i ’bras bu dang dgra bcom pa la yongs su mi ’dzin cing mngon par ma zhen par bya ba’i phyir dang | rang byang chub la yongs su mi ’dzin cing mngon par ma zhen par bya ba’i phyir dang | (5) thams cad mkhyen pa nyid la yongs su mi ’dzin cing mngon par ma zhen par bya ba’i phyir shes rab kyi pha rol tu phyin pa nye bar gnas so ||

(2) ... [s]. [j]. [n]. .. dūre vā ta i(to) ... (3) ... (tat) k(i)sya hetur ninno hi [m](a) ... (4) ... ca puna so niṣṭāṃ ga[c](chat)i ...

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世尊。譬如有人欲見大海。稍(18)稍前行若見樹若樹相。若見山若山相。當知(19)是中去海尚遠。若不見樹無樹相。不見山無(20)山相。當知大海去是不遠。大海深故無有山(21)樹。是人雖不見海知必近之。世尊。菩薩亦如(22)是。得聞深般若波羅蜜。雖未於現在諸佛前(23)受記。自知必近阿耨多羅三藐三菩提。何以(24)故。我得見聞供養深般若波羅蜜故。世尊。譬(25)如春時樹葉零落。當知此樹華葉果實將生(26)不久。何以故。本相現故。閻浮提人見樹本相。(27)皆悉歡喜作是念。是樹不久當生華葉果實。 (28)世尊。菩薩亦如是。若得見聞深般若波羅蜜。 (29)當知是菩薩善根成就宿世善根因縁故。今(554c1)得深般若波羅蜜。會中曾有見佛諸天皆大(2)歡喜作是念。先諸菩薩亦有如是受記本相。 (3)是菩薩不久當得受阿耨多羅三藐三菩提(4)記。世尊。譬如女人懷妊。轉轉不便身體疲(5)極。不樂事務眠臥不安。食飮轉少苦惱在身。 (6)不欲語言厭本所習。不復憶樂。本相現故。當(7)知是女將産不久。

Sariputra: A man, desirous of seeing the great ocean, might travel to it. As long as on his travels he sees a tree, or the sign of a tree, a mountain, or the sign of a mountain, he knows that the great ocean is still far away. But when he no longer sees either tree or mountain, then he knows that the great ocean is quite near from there. For this great ocean gradually slopes away, and within it there is neither tree nor mountain. (217) And although he may not yet see the great ocean directly before his eyes, he nevertheless can be quite certain that the ocean is quite near, not much farther away from there. Similar is the case of the Bodhisattva who has heard this deep perfection of wisdom. He knows that, although he has not yet, face to face with these Tathagatas, been predicted to supreme enlightenment, nevertheless he is quite near that prediction. For he has received this deep perfection of wisdom, for vision, praise, worship and hearing. In spring, O Lord, when last year’s leaves have withered away, one can see sproutings on many trees. The men of Jambudvipa will then be glad, because when they have seen these symptoms in the woods, they know that soon also flowers and fruits will come out. For they have seen these signs on the trees. Just so, O Lord, one can be sure that a Bodhisattva, when he receives this deep perfection of wisdom, when it turns up for him, that he has matured his wholesome roots for a long time. It is just because of the existence of these wholesome roots in him that this deep perfection of wisdom has bent over to him. Then those divinities who have seen the Buddhas of the past are delighted, overjoyed and enchanted, because they feel that surely it will not be long before this Bodhisattva will receive his prediction to full enlightenment, since also with the Bodhisattvas of the past these were the symptoms of their coming prediction to full enlightenment. (218) A woman, pregnant with a heavy womb, is twisted, and all weary, she does not walk about a great deal, takes little food, finds little rest, speaks little, has little strength but many pains, often cries out aloud and abstains from habitual cohabitation. She realises that she experiences all these unpleasant feelings in her body as a result of indulging in unwise attention in the past, practising it, developing it, making much of it. When these symptoms are seen in her, one can be sure that before long she will give birth to a child. Just so, when for a Bodhisattva this deep perfection of wisdom turns up for the sake of vision, praise, worship, and hearing, and if, when he hears it, his thought delights in it, and he becomes desirous of it, then one can be sure that before long he will receive the prediction to full enlightenment.

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