Bibliotheca Polyglotta

avinivartanīyākāraliṅganimittaparivartaḥ saptadaśaḥ |

de ltar gdul bar bya ba dben pa’i phyir byang chub sems dpa’ dben par rig par bya’o ||

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Chapter XVII Attributes, tokens and signs of irreversibility

atha khalv āyuṣmān subhūtir bhagavantam etad avocat - avinivartanīyasya bhagavan bodhisattvasya mahāsattvasya ke ākārāḥ, kāni liṅgāni, kāni nimittāni? kathaṃ vā bhagavan vayaṃ jānīyāmāyam avinivartanīyo bodhisattvo mahāsattva iti? bhagavān āha - yā ca subhūte pṛthagjanabhūmiḥ, yā ca śrāvakabhūmiḥ, yā ca pratyekabuddhabhūmiḥ, yā ca buddhabhūmiḥ, iyaṃ tathatābhūmir ity ucyate | sarvāś caitās tathatāyā advayā advaidhīkārā avikalpā nirvikalpā iti tāṃ tathatāṃ tāṃ dharmatām avataranti | tathatāyāṃ sthitas tathatāṃ na kalpayati na vikalpayati, evam avatarati | evam avatīrṇo yathā tathatāṃ śrutvāpi tato ’pi cāpakramya na kāṅkṣati na vimatiṃ karoti, na vicikitsati, naivam iti na dhandhāyati, api tu evam etat tathataivety adhimuñcaty avagāhate, na ca yat kiṃcana pralāpī bhavati, arthasaṃhitām eva vācaṃ bhāṣate nānarthasaṃhitām, na ca pareṣāṃ kṛtākṛtāni vyavalokayati | ebhiḥ subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

gal te ’di ltar bshad (4) pa ’di la byang chub sems dpa’ sems dpa’ chen po zhum par ma gyur na lha’i bu dag byang chub sems dpa’ sems dpa’ chen po de ni shes rab kyi pha rol tu phyin pa la spyod pa yin par rig par bya’o || de ci’i phyir zhe na | sems can dben pa’i phyir gzugs dben par rig par bya’o || (5) de bzhin du sems can dben pa’i phyir tshor ba dang ’du shes dang ’du byed rnams dben pa dang sems can dben pa’i phyir rnam par shes pa dben par rig par bya’o || de bzhin du sems can dben pa’i phyir chos thams cad kyi bar du dben par rig par bya’o || lha’i bu dag de ltar na chos (6) thams cad dben pa nyid du blta’o || lha’i bu dag de ltar chos thams cad dben pa nyid du bshad pa la byang chub sems dpa’ sems dpa’ chen po zhum par mi byed na | ’di ltar zhum par mi byed pa de’i phyir shes rab kyi pha rol tu phyin pa la spyod pa’o ||

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1. Various tokens of irreversibility Subhuti: What, O Lord, are the attributes, tokens and signs of an irreversible Bodhisattva, and how can we know that a Bodhisattva is irreversible? The Lord: The level of the common people, the level of the Disciples, the level of the Pratyekabuddhas, the level of the Buddhas - they are all called the “Level of Suchness.” With the thought that all these are, through Suchness, not two, nor divided, not discriminated, undiscriminate, he enters on this Suchness, this nature of dharma. After he has stood firmly in Suchness, he neither imagines nor discriminates it. In that sense does he enter into it. When he has thus entered on it, even when he has gone away from the assembly where he has heard about Suchness, he does not hesitate, does not become perplexed, does not doubt, and he is not stupefied by the thought [concerning form, etc.] that ‘it is not thus.’ On the contrary, he firmly believes that ‘it is just thus, just Suchness,’ and like that he plunges into it. But he does not prattle away about everything that comes into his head. He only speaks when it is profitable [to others], and not when it is not profitable. He does not look down on what others have done or have not done. Endowed with these attributes, tokens and signs a Bodhisattva should be borne in mind as irreversible from full enlightenment.

punar aparaṃ subhūte avinivartanīyo bodhisattvo mahāsattvo nānyeṣāṃ śramaṇānāṃ brāhmaṇānāṃ vā mukhamullokayati - ime bhagavantaḥ śramaṇā brāhmaṇā vā jñeyaṃ jānanti, dṛśyaṃ paśyantīti | na cānyān devān namaskaroti, na cānyebhyo devebhyaḥ puṣpaṃ vā dhūpaṃ vā gandhaṃ vā mālyaṃ vā vilepanaṃ vā cūrṇaṃ vā vastraṃ vā chatraṃ vā dhvajaṃ vā ghaṇṭāṃ vā patākāṃ vā dīpaṃ vā dātavyaṃ manyate, na cānyaṃ devaṃ vyapāśrayate | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ | sa khalu punaḥ subhūte avinivartanīyo bodhisattvo mahāsattvo nāpāyeṣūpapadyate, na ca strībhāvaṃ parigṛhṇāti ||

de nas bcom ldan ’das kyis (7) mkhyen bzhin du tshe dang ldan pa rab ’byor la bka’ stsal pa | rab ’byor ci’i phyir de ltar chos thams cad dben pa nyid du bshad pa la byang chub sems dpa’ sems dpa’ chen po zhum par mi byed | rab ’byor gyis gsol pa | bcom ldan ’das dben pa’i slad du zhum par mi bgyid do || (241b1) bcom ldan ’das rgyu ’dis byang chub sems dpa’ sems dpa’ chen po chos thams cad dben pa nyid du bshad pa la zhum par mi bgyid do || bcom ldan ’das chos gang la yang zhum par ’gyur ba ma mchis so || de ci’i slad du zhe na | bcom ldan ’das gang zhum par ’gyur ba’i (2) chos de dag ni gang yang dmigs su ma mchis te | bcom ldan ’das chos gang gis chos gang zhum par ’gyur ba’i chos de yang dmigs su ma mchis so ||

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Furthermore, an irreversible Bodhisattva does not pander to Shramanas and Brahmins of other schools, telling them that they know what is worth knowing, that they see what is worth seeing. (324) He pays no homage to strange Gods, offers them no flowers, incense, etc., does not put his trust in them. He is no more reborn in the places of woe, nor does he ever again become a woman.

punar aparaṃ subhūte avinivartanīyo bodhisattvo mahāsattvo daśakuśalān karmapathān samādāya vartate | sa ātmanā ca prāṇātipātāt prativirato bhavati, parān api ca prāṇātipātaviramaṇāya samādāpayati | ātmanā cādattādānāt prativirato bhavati, parān api cādattādānaviramaṇāya samādāpayati | ātmanā ca kāmamithyācārāt prativirato bhavati, parān api ca kāmamithyācāraviramaṇāya samādāpayati | ātmanā ca surāmaireyamadyapramādasthānāt prativirato bhavati, parān api surāmaireyamadyapramādasthānaviramaṇāya samādāpayati | ātmanā cānṛtavacanāt prativirato bhavati, parān api cānṛtavacanaviramaṇāya samādāpayati | ātmanā ca piśunavacanāt prativirato bhavati, parān api ca piśunavacanaviramaṇāya samādāpayati | ātmanā ca paruṣavacanāt prativirato bhavati, parān api ca paruṣavacanaviramaṇāya samādāpayati | ātmanā ca saṃbhinnapralāpāt prativirato bhavati, parān api ca saṃbhinnapralāpaviramaṇāya samādāpayati | ātmanā cābhidhyātaḥ prativirato bhavati, parān api cābhidhyānaviramaṇāya samādāpayati | (162) ātmanā ca vyāpādāt prativirato bhavati, parān api ca vyāpādaviramaṇāya samādāpayati | ātmanā ca mithyādarśanāt prativirato bhavati, parān api ca mithyādarśanaviramaṇāya samādāpayati | evaṃ khalu subhūte avinivartanīyo bodhisattvo mahāsattvaḥ svayaṃ ca daśakuśalān karmapathān samādāya vartate, parān api ca daśakuśaleṣu karmapatheṣu saṃdarśayati samādāpayati samuttejayati saṃpraharṣayati pratiṣṭhāpayati dṛḍhīkaroti | sa svapnāntaragato ’pi daśakuśalān karmapathān ekaikato vā bāhulyato vā sarveṇa sarvaṃ sarvathā sarvaṃ nādhyāpadyate, cittenāpi na samudācarati | tasya khalu punaḥ subhūte avinivartanīyasya bodhisattvasya mahāsattvasya svapnāntaragatasyāpi daśakuśalāḥ karmapathā āmukhībhavanti | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

bcom ldan ’das kyis bka’ stsal pa | rab ’byor de de bzhin no de de bzhin te | rab ’byor ’on kyang gal te de skad (3) du brjod pa dang bshad pa dang bstan pa dang de ltar nye bar bstan pa la byang chub sems dpa’ sems dpa’ chen po zhum par mi ’gyur | bag mi cha bag tsha ba dang mi ldan kun tu mi zhum yang dag par mi zhum yid phyir phyogs par mi byed bcom zhing phyir phyogs par mi byed | mi dngang kun tu (4) mi skrag kun tu skrag pa dang mi ldan na | shes rab kyi pha rol tu phyin pa la spyod pa’o || rab ’byor gyis gsol pa | bcom ldan ’das de de bzhin no || bde bar gshegs pa de de bzhin te | bcom ldan ’das gal te byang chub sems dpa’ sems dpa’ chen po de ltar spyod na (5) shes rab kyi pha rol tu phyin pa la spyod do || de ltar spyod pa’i byang chub sems dpa’ sems dpa’ chen po la dbang po dang bcas pa’i lha rnams dang tshangs pa dang bcas pa dang skye dgu’i bdag po dang bcas pa dang dbang ldan dang bcas pa dang drang sreng dang bcas pa dang skyes pa dang bud med kyi (6) tshogs rnams kyis rgyang ma nas thal mo sbyar te phyag ’tshal bar ’gyur ro || bcom ldan ’das kyis bka’ stsal pa | rab ’byor de ltar spyod pa’i byang chub sems dpa’ sems dpa’ chen po la dbang po dang bcas pa’i lha rnams dang tshangs pa dang bcas pa dang skye dgu’i bdag po dang (7) bcas pa dang dbang ldan dang bcas pa dang drang srong dang bcas pa dang skyes pa dang bud med kyi tshogs rnams ’ba’ zhig rgyang ma nas thal mo sbyar te phyag ’tshal bar ’gyur bar ma zad kyi | rab ’byor tshangs ris kyi lha rnams dang tshangs pa mdun na ’don dang | tshangs pa kun ’khor dang (242a1) tshangs pa chen po dang | ’od chung dang tshad med ’od dang ’od gsal dang | dge chung dang tshad med dge dang dge rgyas dang | sprin med dang bsod nams ’phal dang ’bras bu che ba dang | ’du shes med pa’i sems can rnams dang | mi che ba dang mi gdung ba dang gya nom (2) snang dang shin tu mthong dang ’og min gyi lha gang dag yod pa de dag kyang rab ’byor byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa nyid la spyod pa la phyag ’tshal bar ’gyur ro || rab ’byor yang ’jig rten gyi khams gzhal du med grangs med pa dag na de bzhin (3) gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas gang dag da ltar bzhugs te ’tsho zhing gzhes pa’i sangs rgyas bcom ldan ’das de dag kyang shes rab kyi pha rol tu phyin pa la de ltar spyod pa’i byang chub sems dpa’ sems dpa’ chen po la sangs rgyas kyi spyan gyis (4) gzigs te | rab ’byor de dag gis byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la spyod pa de la phan ’dogs shing dgongs par mdzad do || rab ’byor yang byang chub sems dpa’ sems dpa’ chen po gang dag shes rab kyi pha rol tu phyin pa la spyod pa (5) de dag la de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams phan ’dogs shing dgongs par mdzad de | rab ’byor byang chub sems dpa’ sems dpa’ chen po de dang de dag ni bla na med pa yang dag par rdzogs pa’i byang chub las phyir mi ldog par gzung bar (6) bya’o || de dag la bdud dam gzhan dag gi bar chad ’byung bar mi ’gyur ro || de ci’i phyir zhe na | rab ’byor stong gsum gyi stong chen po’i ’jig rten gyi khams na sems can ci snyed yod pa de dag thams cad bdud sdig can du gyur la bdud sdig can de dag re res kyang de snyed kyi bdud kyi (7) sde mngon par sprul kyang rab ’byor bdud sdig can de dag gis byang chub sems dpa’ sems dpa’ chen po sangs rgyas kyis dgongs shing shes rab kyi pha rol tu phyin pa la spyod pa de la bla na med pa yang dag par rdzogs pa’i byang chub las bar chad bya bar mi nus so || rab ’byor yang stong (242b1) gsum gyi stong chen po’i ’jig rten gyi khams kyi sems can thams cad bdud sdig can du gyur pa lta zhog | rab ’byor stong gsum gyi stong chen po’i ’jig rten gyi khams gang gā’i klung gi bye ma snyed dag na sems can ci snyed yod pa de dag thams cad kyang bdud sdig can du gyur (2) bdud sdig can de dag re res kyang bdud kyi sde de snyed mngon par sprul kyang rab ’byor bdud sdig can de dag gis byang chub sems dpa’ sems dpa’ chen po sangs rgyas kyis dgongs shing shes rab kyi pha rol tu phyin pa la spyod pa de la bla na med pa yang dag par rdzogs pa’i byang chub las bar (3) chad bya bar mi nus so || rab ’byor byang chub sems dpa’ sems dpa’ chen po chos gnyis dang ldan na | bdud sdig can rnams sam bdud kyi ris kyi lha rnams kyis de’i tshe thub par dka’ ba yin te | gnyis po gang zhe na | ’di lta ste des sems can thams cad yongs su (4) ma btang ba yin | des chos thams cad stong pa nyid du rtogs pa yin te | rab ’byor chos de gnyis dang ldan pa’i byang chub sems dpa’ sems dpa’ chen po ni bdud sdig can rnams sam bdud kyi ris kyi lha rnams kyis thub par dka’ ba yin no || rab ’byor byang chub sems (5) dpa’ sems dpa’ chen po chos gnyis po gzhan dang ldan na bdud sdig can rnams sam bdud kyi ris kyi lha rnams kyis thub par dka’ ba yin te | gnyis po gang zhe na | ’di lta ste | ci skad du smras pa de bzhin byed pa yin | sangs rgyas bcom ldan ’das rnams kyis dgongs (6) pa yin te || rab ’byor byang chub sems dpa’ sems dpa’ chen po chos de gnyis dang ldan pa ni bdud sdig can rnams sam bdud kyi ris kyi lha rnams kyis thub par dka’ ba yin no || rab ’byor de ltar spyod pa’i byang chub sems dpa’ sems dpa’ chen po la lha rnams kyang nye bar ’ong (7) bar sems par ’gyur | nye bar ’ongs nas kyang yongs su ’dri bar sems | yongs su dri bar bya bar sems | bsnyen bkur bya bar sems so || de la spro ba yang skyed par byed de | rigs kyi bu khyod myur du bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par (243a1) ’tshang rgya bar ’gyur gyis | rigs kyi bu khyod de lta bas na ’di lta ste | shes rab kyi pha rol tu phyin pa’i gnas pa’i gnas pa ’di nyid kyis gnas par bya’o || de ci’i phyir zhe na | rigs kyi bu khyod da ltar gnas pa de nyid kyis gnas shing de ltar spyod na sems (2) can mgon med pa rnams kyi mgon du ’gyur | sems can skyob pa med pa rnams kyi skyob par ’gyur | sems can skyabs med pa rnams kyi skyabs su ’gyur | sems can gnas med pa rnams kyi gnas su ’gyur | sems can dpung gnyen med pa rnams kyi dpung gnyen du ’gyur | (3) sems can gling med pa rnams kyi gling du ’gyur | sems can ldongs pa rnams kyi snang bar ’gyur | sems can yongs su ’dren pa med pa rnams kyi yongs su ’dren par ’gyur | sems can rten med pa rnams kyi rten du ’gyur | sems can lam las rab tu nyams pa rnams dang (4) nges par ’byung ba med pa rnams kyi lam gyi dam pa dang nges par ’byung bar ’gyur ro zhes | lha’i bu de dag de ltar byang chub sems dpa’ sems dpa’ chen po de la spro ba skyed do ||

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Furthermore, Subhuti, an irreversible Bodhisattva undertakes to observe the ten avenues [ways] of wholesome action. He himself observes, and he instigates others to observe, abstention from taking life, abstention from taking what is not given, abstention from wrong conduct as regards sensuous pleasures, abstention from intoxicants as tending to cloud the mind, abstention from lying speech, abstention from malicious speech, abstention from harsh speech, abstention from indistinct prattling, abstention from covetousness, abstention from ill will, abstention from wrong views. (325) It is quite certain that an irreversible Bodhisattva observes the ten ways of wholesome action, and instigates others to observe them, incites and encourages them to do so, establishes and confirms others in them. Even in his dreams he never commits offenses against those ten precepts, and he does not nurse such offenses in his mind. Even in his dreams an irreversible Bodhisattva keeps the ten wholesome paths of action present in his mind.

punar aparaṃ subhūte avinivartanīyo bodhisattvo mahāsattvo yaṃ yaṃ dharmaṃ paryavāpnoti, dadāti ca, taṃ taṃ evaṃcittaḥ paryavāpnoti, dadāti ca - imam ahaṃ dharmaṃ sarvasattvānām arthāya paryavāpnomi dadāmi ca, hitāya sukhāya ca | iti caiṣa bhavatu, anayā dharmadeśanayā dhārmikā abhiprāyāḥ sarvasattvānāṃ paripūryantām iti | tac ca dharmadānaṃ sarvasattvasādhāraṇaṃ karoti | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

de ci’i phyir zhe na | rab ’byor ’jig rten gyi khams gzhal du med pa bgrang du med pa dag na sangs (5) rgyas bcom ldan ’das gang dag nyan thos kyi dge ’dun gyis yongs su bskor cing byang chub sems dpa’i dge ’dun gyis mdun du byas nas bzhugs te ’tsho zhing gzhes pa’i sangs rgyas bcom ldan ’das de dag kyang shes rab kyi pha rol tu phyin pa’i gnas pa ’dis gnas pa’i byang (6) chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la spyod cing ’di lta bu’i rang bzhin gyi yon tan ’di dag dang ldan pa ste ’di lta ste shes rab kyi pha rol tu phyin pa la gnas pa’i yon tan dang ldan pa’i ming dang rus dang stobs dang kha dog dang gzugs yongs su sgrogs (7) pa’i tshul gyis chos ston cing byang chub sems dpa’ sems dpa’ chen po de la ched du brjod pa yang ched du rjod pa mdzad do || rab ’byor ’di lta ste dper na da ltar nga nyid byang chub sems dpa’ sems dpa’ chen po rin po che’i tog dang byang chub sems dpa’ sems dpa’ chen po gtsug (243b1) phud can dang byang chub sems dpa’ sems dpa’ chen po gzhan gang dag da ltar de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas mi bskyod pa’i drung na tshangs par spyad pa spyod pa dag gi ming dang rus dang stobs dang kha dog dang gzugs yongs su sgrogs pa’i tshul (2) gyis chos ston cing ched du brjod pa yang ched du rjod pa dang de bzhin du rab ’byor sangs rgyas bcom ldan ’das de dag kyang da ltar da’i sangs rgyas kyi zhing na byang chub sems dpa’ sems dpa’ chen po gang dag changs par spyad pa spyod cing shes rab kyi pha rol tu phyin pa’i gnas pa ’dis gnas (3) pa’i byang chub sems dpa’ sems dpa’ chen po de dag gi ming dang rus dang stobs dang kha dog dang gzugs yongs su sgrogs pa’i tshul gyis chos ston cing ched du brjod pa yang ched du rjod do || rab ’byor gyis gsol pa | bcom ldan ’das ci sangs rgyas bcom ldan ’das de (4) dag byang chub sems dpa’ sems dpa’ chen po thams cad kyi ming dang rus dang stobs dang kha dog dang gzugs yongs su sgrogs pa’i tshul gyis chos ston cing ched du brjod pa yang ched du rjod dam | bcom ldan ’das kyis bka’ stsal pa | rab ’byor de ni ma yin te | rab (5) ’byor sangs rgyas bcom ldan ’das de dag byang chub sems dpa’ sems dpa’ chen po thams cad kyi ming dang rus dang stobs dang kha dog dang gzugs yongs su sgrogs pa’i tshul gyis chos ston cing ched du brjod pa yang ched du rjod pa ma yin no || rab ’byor ’on kyang sangs rgyas (6) bcom ldan ’das de dag ni gang dag phyir mi ldog pa’i byang chub sems dpa’ sems dpa’ chen po chags pa thams cad dang bral ba de dag gi ming dang rus dang stobs dang kha dog dang gzugs yongs su sgrogs pa’i tshul gyis chos ston cing ched du brjod pa yang ched du rjod do ||

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Furthermore, when an irreversible Bodhisattva masters a text of dharma, and offers it to others, he has in mind the welfare and happiness of all beings, and he offers that gift of dharma in common to all beings, without distinction.

punar aparaṃ subhūte avinivartanīyo bodhisattvo mahāsattvo gambhīreṣu dharmeṣu bhāṣyamāṇeṣu na kāṅkṣati, na vimatiṃ karoti, na vicikitsati na dhandhāyati, hitavacanaś ca bhavati, mitavacanaś ca bhavati, snigdhavacanaś ca bhavati, alpastyānamiddhaś ca bhavati, niranuśayaś ca bhavati | so ’bhikrāman vā pratikrāman vā na bhrāntacitto ’bhikrāmati vā, pratikrāmati vā | upasthitasmṛtir abhikrāmati, upasthitasmṛtiḥ pratikrāmati | na vilambitaṃ pādaṃ bhūmer utkṣipati, na vilambitaṃ pādaṃ bhūmau nikṣipati | sukham evotkṣipati, sukhaṃ nikṣipati | na ca sahasā pādaṃ bhūmer utkṣipati, na ca sahasā pādaṃ bhūmau nikṣipati, paśyan naiva bhūmipradeśam ākrāmati | tasya khalu punaḥ subhūte avinivartanīyasya bodhisattvasya mahāsattvasya śarīre cīvaraparibhogo na yūkilo bhavati | sa caukṣasamudācāraś ca bhavati | alpābādhaś ca bhavati | alpādīnavaś ca bhavati | yāni khalu punar anyeṣāṃ sattvānām aśītiḥ kṛmikulasahasrāṇi kāye saṃbhavanti, tāni tasya kāye sarveṇa sarvaṃ sarvathā sarvaṃ na saṃbhavanti | tat kasya hetoḥ? tathā hi tasya tāni kuśalamūlāni sarvalokābhyudgatāni bhavanti ||

rab ’byor (7) gyis gsol pa | bcom ldan ’das sangs rgyas bcom ldan ’das kyis byang chub sems dpa’ sems dpa’ chen po phyir mi ldog pa rnams ma gtogs par de ma lags pa’i byang chub sems dpa’ sems dpa’ chen po gzhan gyi ming dang rus dang stobs dang kha dog dang gzugs yongs (244a1) su sgrogs pa’i tshul gyis chos ston cing ched du brjod pa yang ched du rjod par mdzad pa mchis sam | bcom ldan ’das kyis bka’ stsal pa | rab ’byor byang chub sems dpa’ sems dpa’ chen po phyir mi ldog pa rnams ma gtogs par sangs rgyas bcom ldan (2) ’das de dag gang gi ming dang rus dang stobs dang kha dog dang gzugs yongs su sgrogs pa’i tshul gyis chos ston cing ched du brjod pa yang ched du rjod pa’i gang zag byang chub sems dpa’i theg pa pa gnyen po’i stobs can de dag ni yod do || de dag kyang gang zhe na | gang da ltar de bzhin (3) gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas mi bskyod pa’i byang chub sems dpa’i spyod pa’i rjes su slob pa’i tshul du byang chub sems dpa’i spyad pa spyod cing rjes su slob pa’i tshul du gnas pa rnams te | rab ’byor ’di dag ni byang chub sems dpa’ sems dpa’ chen po phyir (4) mi ldog pa rnams ma gtogs par sangs rgyas bcom ldan ’das de dag gis gang gi ming dang rus dang stobs dang kha dog dang gzugs yongs su sgrogs pa’i tshul gyis chos ston cing ched du brjod pa yang ched du rjod pa’i byang chub sems dpa’i theg pa ba’i gang zag yin no || rab ’byor (5) yang gang dag byang chub sems dpa’ sems dpa’ chen po rin po che’i tog gi byang chub sems dpa’i spyod pa’i rjes su slob pa’i tshul du byang chub sems dpa’i spyad pa spyod cing de rjes su slob pa’i tshul du gnas pa rnams te | rab ’byor ’di dag kyang byang chub sems dpa’ sems (6) dpa’ chen po phyir mi ldog pa rnams ma gtogs par sangs rgyas bcom ldan ’das de dag gang gi ming dang rus dang stobs dang kha dog dang gzugs yongs su sgrogs pa’i tshul gyis chos ston cing ched du brjod pa yang ched du rjod pa yin no || rab ’byor gzhan yang byang chub sems (7) dpa’ sems dpa’ chen po gang dag shes rab kyi pha rol tu phyin pa la spyod cing chos thams cad mi skye ba’o zhes de ltar mos la da dung mi skye ba’i chos la bzod pa ma thob par gyur pa dang | chos thams cad zhi ba’o zhes mos la chos thams cad la phyir mi ldog pa’i dbang thob cing non par (244b1) ma gyur ba ste sangs rgyas bcom ldan ’das de dag gis ni gnas pa ’dis gnas pa’i byang chub sems dpa’ sems dpa’ chen po de dag gi yang ming dang rus dang stobs dang kha dog dang gzugs yongs su sgrogs pa’i tshul gyis chos ston cing ched du brjod pa yang ched du rjod do || rab (2) ’byor gzhan yang sangs rgyas bcom ldan ’das de dag gis byang chub sems dpa’ sems dpa’ chen po gang dag gi ming dang rus dang stobs dang kha dog dang gzugs yongs su sgrogs pa’i tshul gyis chos ston cing ched du brjod pa yang ched du rjod pa de dag ni nyan thos kyi sa dang rang sangs (3) rgyas kyis spangs pa yin zhing | de dag gis ni sangs rgyas kyi sa nyid la re bar bya ste | de dag kyang bla na med pa yang dag par rdzogs pa’i byang chub tu lung ston par ’gyur ro || de ci’i phyir zhe na | rab ’byor sangs rgyas bcom ldan ’das de dag gis byang chub sems dpa’ sems (4) dpa’ chen po gang dag de ltar shes rab kyi pha rol tu phyin pa la spyod pa de dag gi ming dang rus dang stobs dang kha dog dang gzugs yongs su sgrogs pa’i tshul gyis chos ston cing ched du brjod pa yang ched du rjod pa de dag kyang phyir mi ldog pa nyid la gnas par ’gyur ro || rab ’byor gzhan (5) yang byang chub sems dpa’ sems dpa’ chen po gang dag shes rab kyi pha rol tu phyin pa zab mo ’di bshad pa thos nas mos par byed cing rmongs par mi ’gyur nem nur mi byed the tshom mi za ste | ci ltar de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis bshad (6) pa de bzhin no zhes mos nas rgyas par mnyan cing ’di snyam du bdag gis shes rab kyi pha rol tu phyin pa ’di de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas mi bskyod pa dang gang dag de’i sangs rgyas kyi zhing na tshangs par spyad pa spyod pa’i gang zag byang chub sems (7) dpa’i theg pa pa de dag gi thad nas rgyas par nyan te snyam du sems skyed par ’gyur ro || de dag gi thad nas kyang shes rab kyi pha rol tu phyin pa ’di nyid mnyan nas mos par ’gyur te de dag kyang shes rab kyi pha rol tu phyin pa ’di la mos pa na ji ltar de bzhin gshegs pas gsungs pa de (245a1) bzhin du mos te de ltar mos pas phyir mi ldog pa nyid la gnas par ’gyur ro || rab ’byor de ltar shes rab kyi pha rol tu phyin pa’i chul ’di thos pa yang byad pa mang ba yin par bstan na | gang dag mos par byed cing mos nas kyang de bzhin nyid kyi don du gnas shing de bzhin (2) nyid kyi don du sgrub pa dang de bzhin nyid kyi don du gnas shing de bzhin nyid kyi don du bsgrubs nas kyang | de bzhin nyid la gnas par gyur pa dang thams cad mkhyen pa nyid la gnas par gyur nas chos ston pa lta smos kyang ci dgos | rab ’byor gyis gsol pa | bcom ldan ’das (3) gang gi tshe de bzhin nyid ma gtogs par chos gzhan dmigs su ma mchis na bcom ldan ’das de’i tshe chos gang zhig de bzhin nyid la gnas par ’gyur | gang zhig bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar ’gyur gang zhig chos ’di (4) ston par ’gyur | 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 gang ’di skad du gang gi tshe de bzhin nyid ma gtogs par chos gzhan gang yang dmigs su med na de’i tshe chos gang zhig de bzhin nyid (5) la gnas par ’gyur gang zhig bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’chang rgya bar ’gyur gang zhig chos ’di ston par ’gyur zhes smras pa ni | rab ’byor de bzhin nyid ma gtogs par chos gzhan gang de bzhin nyid la gnas par ’gyur ba’i chos gang (6) yang dmigs su med do || rab ’byor re zhig de bzhin nyid de nyid dmigs su med na gang de bzhin nyid la gnas par ’gyur ba lta ci smos | rab ’byor de bzhin nyid bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang mi rgya ste | rab ’byor gang bla na med pa (7) yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas pa ’am mngon par rdzogs par ’tshang rgya bar ’gyur ba ’am mngon par rdzogs par ’tshang rgya ba’i chos de ni gang yang dmigs su med do || rab ’byor de bzhin nyid ni chos mi ston to ||

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(326) Furthermore, when deep dharmas are being taught, a Bodhisattva does not hesitate, does not become perplexed, does not doubt, does not get stupefied. He only says what is beneficial, he speaks gently and in moderation. He has little sloth and torpor, and he loses all the latent biases to evil. Whether he goes out or comes back, his mind does not wander, but his mindfulness is fixed before him. When he steps on the ground he knows what he does, and when he lifts up or puts down his feet he neither loiters nor hurries but remains at ease. His robe is free from lice, his habits are clean, he is rarely ill, and his afflictions are few. In his body the eighty thousand families of worms which are present in the bodies of other beings cannot at all develop, because his wholesome roots have elevated him above the whole world.

yathā yathā ca tasya tāni kuśalamūlāni vivardhante, tathā tathā sa bodhisattvo mahāsattvaḥ kāyapariśuddhiṃ ca parigṛhṇīte, vākpariśuddhiṃ ca parigṛhṇīte, cittapariśuddhiṃ ca parigṛhṇīte | subhūtir āha - kā punar bhagavaṃs tasya bodhisattvasya mahāsattvasya cittapariśuddhir veditavyā? (163) bhagavān āha - yathā yathā subhūte tasya bodhisattvasya mahāsattvasya tāni kuśalamūlāni vivardhante, tathā tathā sa bodhisattvo mahāsattvaś cittālpakṛtyatāṃ ca parigṛhṇīte, cittāśāṭhyatāṃ ca cittāmāyāvitāṃ ca cittākuṭilatāṃ cittāvaṅkatāṃ ca parigṛhṇīte, yayā ca subhūte cittapariśuddhyā śrāvakapratyekabuddhabhūmim atikrānto bhavati | iyaṃ subhūte tasya bodhisattvasya mahāsattvasya cittapariśuddhir veditavyā | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāṃ samyaksaṃbodher dhārayitavyaḥ ||

rab ’byor chos gang bstan (245b1) par bya ba’i chos de yang dmigs su med do || de nas bcom ldan ’das la lha rnams kyi dbang po brgya byin gyis ’di skad ces gsol to || bcom ldan ’das shes rab kyi pha rol tu phyin pa ni zab bo || bcom ldan ’das gang dag bla na med pa yang dag par rdzogs pa’i byang chub mngon par (2) rdzogs par ’tshang rgya bar ’tshal ba’i byang chub sems dpa’ sems dpa’ chen po dag ni dka’ ba bgyid pa lags so ||

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And as those wholesome roots of his go on increasing, in due course he will gain the perfect purity of body, speech and thought. (327) Subhuti: What should be known as perfect purity of thought on the part of this Bodhisattva? The Lord: As those wholesome roots of his go on increasing, in due course he will gain a state of mind where he has few cares, and is free from treachery, deceit, crookedness and craftiness. In addition his perfect purity of thought also consists in that he has transcended the level of Disciples and Pratyekabuddhas.

punar aparaṃ subhūte avinivartanīyo bodhisattvo mahāsattvo na lābhasatkāraślokaguruko bhavati, na cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkāraguruko bhavati, nerṣyāmātsaryabahulo bhavati | na ca gambhīreṣu dharmeṣu bhāṣyamāṇeṣu saṃsīdati | sthirabuddhiś ca bhavati, gambhīrabuddhiś ca bhavati, satkṛtya ca parato dharmaṃ śṛṇoti | yaṃ ca satkṛtya parato dharmaṃ śṛṇoti, taṃ sarvaṃ prajñāpāramitāyāṃ saṃsyandayati | yāni ca laukikāni śilpasthānakarmasthānāni, tāni sarvāṇi prajñāpāramitām āgamya dharmatayā saṃsyandayati | na ca kaṃcid dharma samanupaśyati, yaṃ na dharmadhātunā yojayati | sarvam eva ca taṃ prayujyamānaṃ samanupaśyati | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvaḥ avinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

de ci’i slad du zhe na | bcom ldan ’das de bzhin nyid la chos gang yang gnas pa ma mchis la bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par (3) ’tshang rgya ba’i chos kyang gang yang ma mchis chos ston pa yang gang yang ma mchis pa dang ’di la de zhum par mi ’gyur nem nur mi bgyid rmongs par yang mi ’gyur ba’i slad du’o || de nas tshe dang ldan pa rab ’byor gyis lha rnams kyi dbang po brgya byin la ’di skad ces smras so || kau shi ka gang (4) ’di skad du gang dag chos zab mo ’di lta bu bshad pa la nem nur mi byed pa dang rmongs par mi ’gyur ba’i byang chub sems dpa’ sems dpa’ chen po dag ni dka’ ba byed pa’o zhes zer ba | kau shi ka chos thams cad stong pa na ’di la su zhig nem nur byed cing rmongs par ’gyur | brgya byin gyis (5) smras pa | ’phags pa rab ’byor gyis gang dang gang bshad pa de dang de ni stong pa nyid las brtsams te bshad pas ci la yang thogs pa med do || ’di lta ste dper na bar snang la mda’ ’phangs na ci la yang thogs pa med do || de bzhin du ’phags pa rab ’byor gyis chos bstan (6) pa yang ci la yang thogs pa med do || de nas bcom ldan ’das la lha rnams kyi dbang po brgya byin gyis ’di skad ces gsol to || bcom ldan ’das gang yang bdag gis gnas brtan rab ’byor las brtsams te ’di skad du bshad cing ’di skad du bstan pa de bzhin gshegs pas (7) gsungs pa bzhin smra ba lags sam chos smra ba ’am chos dang rjes su mthun pa’i chos lung bstan pas lung ston pa lags sam | de skad ces gsol pa dang | bcom ldan ’das kyis lha rnams kyi dbang po brgya byin la ’di skad ces bka’ stsal to || kau shi ka gang khyod kyis de ltar (246a1) bshad pa de de bzhin no ||

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Furthermore, an irreversible Bodhisattva is not one to attach weight to gain, honour, or fame, or to robes, alms bowl, lodging or medicinal appliances for use in sickness. He is not one who is full of envy and meanness. And, when deep dharmas are being taught, he does not lose heart; but his intelligence becomes steady, his intelligence goes deep. With respect he hears the Dharma from others. All the dharmas which he hears from others he unites with the perfection of wisdom, and also all worldly arts and professions he unites, thanks to the perfection of wisdom, with the nature of dharma. There is not any dharma which he does not see as yoked to the nature of dharmas, and each dharma he sees simply as engaged in that effort. (328,1)

punar aparaṃ subhūte māraḥ pāpīyān aṣṭau mahānirayān abhinirmāya tatra ekaikasmin mahāniraye bahūni bodhisattvaśatāni bahūni bodhisattvasahasrāṇi bahūni bodhisattvaśatasahasrāṇy abhinirmāyāvinivartanīyaṃ bodhisattvaṃ mahāsattvam evaṃ vadet - ye tathāgatenāvinivartanīyā bodhisattvā mahāsattvā vyākṛtāḥ, te eteṣu mahānirayeṣūpapannāḥ | tvam apy evaṃ mahānirayeṣu prapatsyase, yatas tvam avinivartanīyo vyākṛtaḥ | punar eva tvam etad bodhicittaṃ pratideśaya, pratiniḥsṛja | kiṃ te buddhatvena? evaṃ tvaṃ na nirayeṣūpapatsyase | evaṃ tvaṃ kurvan svargopago bhaviṣyasīti | saced evam api bodhisattvasya mahāsattvasya cittaṃ na kṣubhyati, na calati, evaṃ jānāti - asthānam etad anavakāśaḥ, yad avinivartanīyo bodhisattvo mahāsattvo ’pāyeṣūpapadyate iti | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

kau shi ka de de bzhin te | ’di skad du bshad cing ’di skad du bstan pa de ni de bzhin gshegs pas gsus pa bzhin smra ba yin no || chos smra ba yin no || chos kyi rjes su mthun pa’i chos lung bstan pas lung ston pa yin no || (2) de ci’i phyir zhe na | kau shi ka gnas brtan rab ’byor gang dang gang spobs par ’gyur ba de dang de ni kau shi ka stong pa nyid las brtsams te spobs so || de ci’i phyir zhe na | kau shi ka gnas brtan rab ’byor ni shes rab kyi pha rol tu phyin pa yang re zhig yang dag par rjes su mi mthong zhing (3) mi dmigs na gang shes rab kyi pha rol tu phyin pa la spyod pa lta ga la yod | byang chub nyid kyang re zhig mi dmigs na gang byang chub mngon par rdzogs par ’tshang rgya bar ’gyur ba lta ci smos | thams cad mkhyen pa nyid kyang re zhig mi dmigs na yang gang thams cad mkhyen pa nyid (4) thob par ’gyur ba lta ga la yod | de bzhin nyid kyang re zhig mi dmigs na yang gang de bzhin gshegs par ’gyur ba lta ga la yod | mi skye ba nyid kyang re zhig mi dmigs na yang gang mi skye ba mngon sum du byed par ’gyur ba lta ga la yod | byang chub sems dpa’ nyid (5) kyang re zhig mi dmigs na yang gang byang chub mngon par rdzogs par ’tshang rgya bar ’gyur ba lta ga la yod | stobs nyid kyang re zhig mi dmigs na yang gang stobs dang ldan par ’gyur ba lta ga la yod | mi ’jigs pa nyid kyang re zhig mi dmigs na yang gang mi ’jigs (6) par ’gyur ba lta ga la yod | chos kho na re zhig mi dmigs na yang gang chos ston par ’gyur ba lta ga la yod | kau shi ka gnas brtan rab ’byor ni chos thams cad dben par gnas pa dang chos thams cad mi dmigs par gnas pas gnas so || kau shi ka yang gnas brtan (7) rab ’byor gyi chos thams cad dben par gnas pa dang chos thams cad dmigs su med par gnas pa’i gnas pa gang yin pa ’dis ni | kau shi ka byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la spyod cing gnas pa’i brgya’i char yang nye bar mi ’gro’o || stong (246b1) gi char yang brgya stong gi char yang bye ba’i char yang bye ba brgya’i char yang bye ba stong gi char yang bye ba brgya stong gi char yang nye bar mi ’gro’o || bye ba khrag khrig brgya stong gi char yang nye bar mi ’gro’o ||

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2. Mara’s deeds Furthermore, Mara, the Evil One, conjures up a vision of the eight great hells, with many hundreds, many thousands, many hundreds of thousands of Bodhisattvas in them, and he says to the irreversible Bodhisattva: “Those Bodhisattvas, described by the Tathagata as irreversible, have been reborn in the great hells. Just so you also, since you have been described as irreversible, will fall into the great hells. Confess that that thought of enlightenment was an error! Abandon it! What is Buddhahood to you? In that way you will avoid rebirth in the hells. If you act thus you will be one who goes to heaven.” If even then the mind of the Bodhisattva does not waver, is not put out, if he is certain in his knowledge that an irreversible Bodhisattva cannot possibly be reborn against his will in the hells, then this is another token of his irreversibility.

punar aparaṃ subhūte māraḥ pāpīyān śramaṇaveṣeṇāvinivartanīyaṃ bodhisattvaṃ mahāsattvam upasaṃkramyaivaṃ vakṣyati - yad etat tvayā pūrvaṃ śrutaṃ tat pratideśaya, yat tvayā pūrvaṃ parigṛhītaṃ tat pratiniḥsṛja | sacet tvam evaṃ pratideśayiṣyasi, sacet tvam evaṃ pratiniḥsrakṣyasi, evaṃ vayaṃ tvāṃ punaḥ punar upasaṃkramiṣyāmaḥ | yad etat tvayedānīṃ śrutam, naitad buddhavacanam | kavikṛtaṃ kāvyam etat | yat punar idam ahaṃ bhāṣe, etad buddhabhāṣitam, etad buddhavacanam iti | etac chrutvā saced bodhisattvaḥ kṣubhyati calati, veditavyam etat subhūte - nāyaṃ vyākṛto bodhisattvas tathāgataiḥ | aniyato ’yaṃ (164) bodhisattvo ’nuttarāyāṃ samyaksaṃbodhau | nāyam avinivartanīyadhātau sthita iti | sacet punaḥ subhūte bodhisattvo mahāsattvo na kṣubhyati na calati, śrutvāpi cemāṃ vācaṃ mārasya pāpīyasaḥ dharmatām eva pratisarati, anutpādam evānirodham evānabhisaṃskāram eva pratisarati, na parasya śraddhayā gacchati | tadyathāpi nāma subhūte arhan bhikṣuḥ kṣīṇāsravo na parasya śraddhayā gacchati dharmatāyāṃ pratyakṣakārī | asaṃhāryo bhavati māreṇa pāpīyasā | evam eva subhūte avinivartanīyo bodhisattvo mahāsattvo ’navamardanīyaḥ śrāvakayānikaiḥ pudgalaiḥ pratyekabuddhayānikaiś ca | apratyudāvartanīyadharmā bhavati, śrāvakabhūmau vā pratyekabuddhabhūmau vā niyato bhavati sarvajñatāyāṃ samyaksaṃbodhiparāyaṇaḥ | sa khalu punaḥ subhūte bodhisattvo mahāsattvo yadā avinivartanīyadhātau sthito bhavati, tadā aparapraṇeyo bhavati | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

grangs su yang nye bar mi ’gro’o || bgrang bar yang dper yang dpes bstan pa nye (2) bar yang rten du yang rgyur yang mi bzod do || ko shi ka byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la spyod pa’i gnas pa’i gnas pa gang yin pa’i gnas pa ’di ni | de bzhin gshegs pa’i gnas pa ma gtogs par de ma yin pa’i gnas pa gzhan thams cad zil (3) gyis gnon to || kau shi ka ’di ni gnas pa de dag thams cad pas mchog ces bya’o dam pa zhes bya’o gtso bo zhes bya’o rab ces bya’o mchog rab ces bya’o gya nom pa zhes bya’o bla ma zhes bya’o bla na med pa zhes bya’o gong na med pa zhes bya’o mnyam pa med pa zhes bya’o me mnyam pa dang mnyam pa zhes (4) bya’o || byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la spyod cing gnas pa’i gnas pa gang yin pa ’dis ni nyan thos dang rang sangs rgyas kyi gnas pa thams cad zil gyis gnon to || kau shi ka de lta bas na sems can thams cad kyi mchog tu phyin par ’dod pa dang (5) dam par phyin par ’dod pa dang gtso bor phyin par ’dod pa dang rab tu phyin par ’dod pa dang mchog rab tu phyin par ’dod pa dang gya nom par phyin par ’dod pa dang bla mar phyin par ’dod pa dang bla na med par phyin par ’dod pa dang | gong na med par phyin par ’dod pa dang mnyam pa med par phyin par ’dod pa dang mi (6) mnyam pa dang mnyam par phyin par ’dod pa’i rigs kyi bu ’am rigs kyi bu mos chub sems dpa’ sems dpa’ chen po gang dag shes rab kyi pha rol tu phyin pa la spyod cing gnas pa’i gnas ’dis gnas par bya’o || ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa las snying po’i le’u zhes bya ste nyi (7) shu rtsa bdun pa’o || || shes rab kyi pha rol tu phyin pa brgyad stong pa | bam po nyi shu gnyis pa | de nas de’i tshe lha’i bu gzhan zhig sum cu rtsa gsum pa’i lha rnams dang lhan cig me tog man dā ra ba dang | man dā ra ba chen po thogs nas bcom ldan ’das ga la ba (247a1) de logs su dong ngo || de’i tshe na dge slong brgya phrag drug cu ’khor der ’dus te ’khod par gyur nas de dag kyang stan las langs te bla gos phrag pa gcig tu gzar nas pus mo g.yas pa’i lha nga sa la btsugs te bcom ldan ’das gang na ba der logs su thal mo sbyar te (2) phyag ’tshal ba dang | sangs rgyas kyi mthus dge slong de dag gi snyim par me tog man dā ra ba dang man dā ra ba chen pos gang bar gyur nam de dag gis me tog man dā ra ba dang man dā ra ba chen po de dag gis de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas la gtor (3) mngon par gtor mngon par rab tu gtor nas tshig ’di skad ces kyang gsol to || bcom ldan ’das bdag cag gis shes rab kyi pha rol tu phyin pa ’di spyad par bgyi’o || bcom ldan ’das bdag cag gis ni shes rab kyi pha rol tu phyin pa’i gnas pa bla na med pa ’dis (4) gnas par bgyi’o || de nas bcom ldan ’das de’i tshe ’dzum pa mdzad do || ’di ni chos nyid yin te gang gi tshe sangs rgyas bcom ldan ’das rnams ’dzum pa mdzad pa de’i tshe ’od zer kha dog sna tshogs pa kha dog du ma ’di lta ste sngon po dang ser po dang dmar po dang dkar po dang (5) btsod ka dang shel dang dngul dang gser gyi kha dog rnams bcom ldan ’das kyi zhal gyi sgo nas byung ste | de dag gis ’jig rten gyi khams mtha’ yas mu med pa thug pa med pa kun tu snang bar byas nas gyen du tshangs pa’i ’jig rten man chad du mngon par ’phags te slar log nas (6) bcom ldan ’das la lan gsum bskor ba byas te bcom ldan ’das kyi dbu’i gtsug tu nub par gyur to || de nas tshe dang ldan pa kun dga’ bo stan las langs te bla gos phrag pa gcig tu gzar te pus mo g.yas pa’i lha nga sa la btsugs nas bcom ldan ’das ga la ba de logs su thal (7) sbyar te phyag ’atsala nas bcom ldan ’das la ’di skad ces gsol to || rgyu ma mchis rkyen ma mchis par de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas ’dzum pa mi mdzad na | bcom ldan ’das ’dzum pa mdzad pa’i rgyu gang lags rkyen gang (247b1) lags | de skad ces gsol pa dang bcom ldan ’das kyis tshe dang ldan pa kun dga’ bo la ’di skad ces bka’ stsal to ||

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Furthermore, Mara, the Evil One, may come along in the guise of a Shramana, and say: “Give up what you have heard up to now, abandon what you have gained so far! And if you follow this advice, we will again and again approach you, and say to you: ‘What you have heard just now, that is not the word of the Buddha. It is poetry, the work of poets. But what I here teach to you, that is the teaching of the Buddha, that is the word of the Buddha.’” If, on hearing that, a Bodhisattva wavers and is put out, then one should know that he has not been predicted by the Tathagata, that he is not fixed on full enlightenment, (329) that he does not stand firmly in the element of irreversibility. But if, even when he has heard these words of Mara, he does not waver, but flees back to the nature of dharma, to Non-production, to Non-stopping, to the Uneffected, then he is not one of those who put their trust in others. An Arhat, a monk whose outflows are dried up, does not go by someone else whom he puts his trust in, but he has placed the nature of dharma directly before his own eyes, and Mara has no access to him. Just so an irreversible Bodhisattva cannot be crushed by persons who belong to the vehicle of the Disciples and Pratyekabuddhas, he cannot, by his very nature, backslide into the level of Disciple or Pratyekabuddha, he is fixed on all-knowledge, and ends up in perfect enlightenment. It is quite certain that a Bodhisattva who stands firmly in the element of irreversibility cannot possibly be led astray by others.

punar aparaṃ subhūte avinivartanīyaṃ bodhisattvaṃ mahāsattvam upasaṃkramya kaścid evaṃ vakṣyati saṃsāracārikaiṣā, naiṣā bodhisattvacārikā | ihaiva tvaṃ duḥkhasyāntaṃ kuru | na bhūyas tāni saṃsārāvacarāṇi duḥkhadaurmanasyāni pratyanubhaviṣyasīti | aho bata tavāyam ihaiva tāvad ātmabhāvo ’nabhinirvṛtto bhaviṣyati, kutaḥ punas tvam anyamātmabhāvaṃ parigrahītavyaṃ manyase iti vā | saced evam api na kṣubhyati na calati, tamenaṃ māraḥ pāpīyān svayam evaṃ vakṣyati - icchasi tvaṃ draṣṭuṃ tān bodhisattvān mahāsattvān yair gaṅgānadīvālukopamān kalpān buddhā bhagavantaḥ pratyupasthitāś cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkāraiḥ, gaṅgānadīvālukopamānāṃ buddhānāṃ bhagavatām antikeṣu brahmacaryaṃ caritam, gaṅgānadīvālukopamā eva buddhā bhagavantaḥ paryupāsitāḥ paripṛṣṭāḥ paripraśnīkṛtāś cāsyaiva bodhisattvayānasyārthāya kathaṃ bodhisattvair mahāsattvaiḥ sthātavyam iti? yathā ca bodhisattvair mahāsattvaiḥ sthātavyam, tathā ca tais tathāgatair evākhyātam | tathāpi sthitvā tathā caritvā tathaiva yogam āpadyādyāpi tair eva tāvan nānuttarā samyaksaṃbodhir abhisaṃbuddhā | tathā avavādānuśāsanyāṃ sthitais tathā śikṣamāṇaiḥ sarvajñatā nānuprāptā | kutaḥ punas tvam anuttarāṃ samyaksaṃbodhim anuprāpsyasīti? saced evam api na kṣubhyati na calati, taṃ māraḥ pāpīyāṃs tasminn eva pṛthivīpradeśe bhikṣūn abhinirmāyaivaṃ vakṣyati - ete bhikṣavo ’rhantaḥ kṣīṇāsravāḥ saṃvṛttāḥ, ye bodhaye saṃprasthitā abhūvan, tatra tarhi arhattvam anuprāptā arhattve sthitāḥ | kutaḥ punas tvam anuttarāṃ samyaksaṃbodhim anuprāpsyatīti? sacet khalu punar evam api bhāṣyamāṇe evaṃ nirdiśyamāne bodhisattvasya mahāsattvasya cittaṃ na kṣubhyati na calati, ayaṃ bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ | saced bodhisattvasya mahāsattvasya cittaṃ parataḥ śrutvaivaṃ vivekapadāni dharmatāyā na parihīyate, na pratyudāvartate ’sya mānasam, na cānyathābhāvaś cittasya bhavati, tāni ca sarvāṇi mārakarmāṇi tathā saṃjānāti - asthānaṃ subhūte anavakāśaḥ, yat sa bodhisattvo mahāsattvas tathā caran pāramitāsu na sarvajñatām anuprāpnuyāt - (165) asthānam etad anavakāśo yat tathā caratas tathā śikṣamāṇasya bodhisattvasya mahāsattvasya yathā tathāgatair ākhyātaṃ tayā caryayā avirahitasya ebhiḥ pāramitāpratisaṃyuktair manasikārair viharato māraḥ pāpīyānn āvatāraṃ lapsyate | saced bodhisattvo mahāsattvo mārakarmāṇi budhyate, parataś ca śrutvā vivekapadāni na parihīyate, na pratyudāvartate ’sya mānasam, na cāsya cittam anyathābhavati, tāni ca mārakarmāṇi tathā saṃjānāti | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

kun dga’ bo ma ’ongs pa’i dus na bskal pa skar ma lta bu la dge slong brgya phrag drug cu po ’di dag bla na med pa yang dag par rdzogs pa’i byang chub (2) mngon par rdzogs par ’tshang rgya bar ’gyur te mngon par rdzogs par sangs rgyas nas kyang sems can rnams la chos ston par ’gyur ro || thams cad kyang ming gcig par ’gyur te ’di lta ste me tog bkram pa zhes bya ba de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i (3) sangs rgyas ston pa rnams ’jig rten du ’byung bar ’gyur ro || kun dga’ bo yang de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas me tog bkram pa zhes bya ba de dag gi nyan thos kyi dge ’dun de dag thams cad mnyam par ’gyur ro || de bzhin gshegs pa (4) dgra bcom pa yang dag par rdzogs pa’i sangs rgyas me tog bkram pa zhes bya ba de dag thams cad kyi tshe’i tshad kyang bskal pa stong phrag nyi shur mnyam par ’gyur ro || de dag thams cad so so’i gsung rab kyang rgyas par ’gyur te lha dang mi’i nang du yangs shing rgya che bar ’gyur ro || de (5) dag thams cad so so’i dam pa’i chos kyang bskal pa stong phrag nyi shu’i bar du mnyam par gnas par ’gyur ro || de dag thams cad grong dang grong khyer dang grong rdal dang ljongs dang yul ’khor dang pho brang ’khor gang dang gang nas mngon par ’byung bar ’gyur pa dang | mngon par byung (6) nas kyang gang dang gang du chos gyi ’khor lo skor bar ’gyur ba dang rab tu bskor nas kyang gang dang gang du gnas par ’gyur ba dang | gang dang gang nas gang dang gang du ’jug pa dang | gang dang gang gis gang dang gang nas ’byung bar ’gyur ba de dang de nas de dang der ’jug pa dang ’byung (7) ba dang gnas pa de dag la me tog kha dog rnam pa lnga dang ldan pa’i me tog gi char rab tu ’bab par ’gyur ro || kun dga’ bo de lta bas na gnas pa mchog gis gnas par ’dod pa’i byang chub sems dpa’ sems dpa’ chen pos kyang shes rab kyi pha rol tu phyin pa’i gnas pas gnas (248a1) par bya’o || kun dga’ bo de bzhin gshegs pa’i gnas pas gnas par ’dod pas kyang shes rab kyi pha rol tu phyin pa’i gnas pas gnas par bya’o || kun dga’ bo byang chub sems dpa’ sems dpa’ chen po gang su dag shes rab kyi pha rol tu phyin pa la spyod (2) pa de dag ni mi las shi ’phos te ’dir skyes pa ’am dga’ ldan gyi lha’i ris nas shi ’phos nas mi’i nang du skyes par rtogs par bya’o || de ci’i phyir zhe na | ’di ltar mi rnams dang dga’ ldan gyi lha rnams na shes rab kyi pha rol tu phyin pa ’di rgyas par rab tu spyod do || kun dga’ (3) bo yang gang shes rab kyi pha rol tu phyin pa ’di la spyod pa’i byang chub sems dpa’ sems dpa’ chen po de dag ni de bzhin gshegs pas gzigs par rig par bya’o ||

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Furthermore, someone will come to the irreversible Bodhisattva and say: “A journey in birth-and-death is this coursing in perfect wisdom, and not the journey of someone who is in quest of enlightenment. Put and end to all suffering in this very life! You will then no longer experience all the sufferings and disappointments which are bound up with the plane of birth-and-death. Aye surely, in this very life already will this personality of yours be finished, why do you think of taking upon yourself another one [for the sake of other beings]?” If even then the Bodhisattva neither wavers nor is put out, then Mara himself will say to him: “Just have a look at those Bodhisattvas who for countless aeons have presented the necessities of life (330) to the Buddhas, the Lords, who have led holy lives in the presence of countless Buddhas, who have honoured countless Buddhas and Lords, have questioned them about just this vehicle of the Bodhisattvas, have asked them how a Bodhisattva should stand, have heard the answer of the Tathagatas, and have acted on it! In spite of the fact that they have stood, coursed and exerted themselves as they should, - to this very day they have not yet known full enlightenment! They stand firm in their instructions, they train themselves as they should, - but they have not reached all-knowledge! How then will you reach full enlightenment ever?” If even then he does not waver and is not put out, then Mara, the Evil One, will conjure up some monks in that place, and say: “Those monks have become Arhats, with their outflows dried up. They who have set out for enlightenment, in the meantime have reached Arhatship, and become established in it. How will you ever reach full enlightenment?” It is quite certain that a Bodhisattva must be irreversible from full enlightenment if, when this is being said and expounded, his mind does not waver and is not put out. If the mind of a Bodhisattva who has heard from a stranger these discouraging remarks is not excluded from the true nature of dharma, if he does not go back on it, if he does not change his mind, if he recognizes those deeds of Mara for what they are, then it is quite impossible that he who courses correctly in the perfections should not reach all-knowledge. Mara, the Evil One, cannot possibly gain entry to a Bodhisattva who not only courses but also trains himself correctly, who does not lack in the practices described by the Tathagatas, who is completely adjusted to this mental activity which is associated with the perfections. (331) If a Bodhisattva recognizes the deeds of Mara, if, when he hears discouraging remarks from strangers, he does not desist, nor slide back, nor change his mind, if he perceives those deeds of Mara for what they are, then this is another token of irreversibility.

punar aparaṃ subhūte avinivartanīyo bodhisattvo mahāsattvo na rūpasaṃjñām abhisaṃskāroti, na rūpasaṃjñām utpādayati | evaṃ na vedanāsaṃjñāṃ na saṃjñāsaṃjñāṃ na saṃskārasaṃjñām | na vijñānasaṃjñām abhisaṃskaroti, na vijñānasaṃjñām utpādayati | tat kasya hetoḥ? tathā hi avinivartanīyo bodhisattvo mahāsattvaḥ svalakṣaṇaśūnyair dharmair bodhisattvanyāmāvakrāntaḥ | tam api dharmaṃ nopalabhate nābhisaṃskāroti notpādayati | tata ucyate anutpādajñānakṣāntiko bodhisattvo mahāsattvo ’vinivartanīya iti | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

gang shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par byed pa dang rab tu (4) ’don pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton byed pa dang | chung ngu na yi ger ’dri ba dang bzung bcangs klags kun chub par byas rab tu bton bstan nye bar bstan lung phog kha ton du byas | chung ngu na yi ger bris nas kyang byang chub sems dpa’ sems (5) dpa’ chen po rnams la ’doms shing rjes su ston pa dang | yang dag par ston pa dang | yang dag par ’god pa dang | yang dag par gzengs stod pa dang | rab tu dga’ bar byed pa’i byang chub sems dpa’ sems dpa’ chen po de dag ni kun dga’ bo de bzhin gshegs pa (6) dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams la dge ba’i rtsa ba bskyed pa yin par rig par bya’o || gang dag shes rab kyi pha rol tu phyin pa ’di la slob pa de dag ni nyan thos dang rang sangs rgyas ’ba’ zhig gi drung du dge ba’i rtsa ba bskyed pa ma yin gyi kun dga’ bo yang (7) byang chub sems dpa’ sems dpa’ chen po de dag gis de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams la gdon mi za bar dge ba’i rtsa ba bskyed pa yin no || kun dga’ bo gang dag shes rab kyi pha rol tu phyin pa ’di la slob cing skrag par mi byed (248b1) pa dang | gang dag shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par byed pa dang rab tu ’don pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton byed pa dang chung ngu na yi ger ’dri ba dang de ltar don dang chos nyid dang tshul gyis rjes su (2) rtogs par byed pa’i byang chub sems dpa’ sems dpa’ chen po de dag ni kun dga’ bo nges par de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams kyi mngon sum du gyur pa yin par rtogs par bya’o || kun dga’ bo gang dag shes rab kyi pha rol tu (3) phyin pa ’di la smod par mi byed ’gal bar mi byed ’khrug par mi byed ’jig par mi byed spong bar mi byed ’gog par mi byed gnod par bya bar mi sems na | byang chub sems dpa’ sems dpa’ chen po de dag kyang sngon gyi rgyal ba dag la bya ba byas pa yin par rig par bya’o || kun (4) dga’ bo ’di ltar yang gal te byang chub sems dpa’ sems dpa’ chen pos bla na med pa yang dag par rdzogs pa’i byang chub tu smon pa slu bar mi ’gyur ba de lta bas na byang chub sems dpa’ sems dpa’ chen pos de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas (5) rnams kyi thad du dge ba’i rtsa ba bskyed pas nyan thos dang rang sangs rgyas kyi don du rnam par smin pa sgrub par mi byed kyi kun dga’ bo ’on kyang byang chub sems dpa’ sems dpa’ chen po des ni phal cher shes rab kyi pha rol tu phyin pa la spyad par bya ba yin no || kun dga’ bo de lta bas na shes rab kyi (6) pha rol tu phyin pa ’di ci nas nub par mi ’gyur bar khyod la gtad do rjes su gtad do || yi ge tsam yang nub par mi ’gyur bar zung shig chongs shig kun chub par gyis shig rab tu thon cig yun ring por gnas par gyis shig | kun dga’ bo khyod kyis gal te shes rab kyi (7) pha rol tu phyin pa ma gtogs par chos gang ngas mngon sum du bshad pa’i chos bshad pa de dag thams cad bzung nas | phyis rnam par chud gzan tam phyis btang ngam brjed par byas na kun dga’ bo khyod de tsam gyis ngas nyes par brtsi bar mi ’gyur gyi | kun dga’ bo yang ’di ltar (249a1) khyod kyis shes rab kyi pha rol tu phyin pa dang ldan pa’i tshig gi yan lag kyang rung ste chud gzan tam btang ngam brjed par byas na kun dga’ bo khyod kyis de tsam du nga la nyes pa byas par ’gyur te khyod kyis nga’i sems kyang mgu bar ma byas so ||

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Furthermore, an irreversible Bodhisattva does not piece together a perception of form, etc., nor produce one. For the irreversible Bodhisattva who has through dharmas which are empty of their own marks definitely entered on the certainty that he will win salvation as a Bodhisattva does not apprehend even that dharma, and so he cannot piece it together, or produce it. One says therefore that “a Bodhisattva is irreversible if he patiently accepts the cognition of non-production.” This is another token of irreversibility.

punar aparaṃ subhūte māraḥ pāpīyān bhikṣuveṣeṇopasaṃkramya bodhisattvaṃ mahāsattvam evaṃ vicchandayiṣyati - ākāśasamaiṣā yad uta sarvajñatā | asann eṣa dharmo yad uta sarvajñatā | asaṃvidyamāna eṣa dharmo yad uta sarvajñatā | ko ’trājñāsyati, ko ’trābhisaṃbhotsyate? naitena kaścin niryāsyati - yaś cābhisaṃbudhyeta, yac cābhisaṃboddhavyam, yaś ca ājānīyāt, yac ca ājñātavyam | sarvatra te dharmā ākāśasamāḥ | nirarthakaṃ tvaṃ vihanyase | mārakarmairvaitat paridīpitaṃ yad utānuttarā samyaksaṃbodhir abhisaṃboddhavyeti, naitad buddhabhāṣitam iti | tena kulaputreṇa vā kuladuhitrā vā evaṃ jñātavyam evaṃ samanvāhartavyam evaṃ veditavyam - mārakarmaivaitat, yeyaṃ vivecanatā | evaṃ cintayitvā tatra dṛḍhacittena bhavitavyam, aprakampyacittenāsaṃhāryacittena bhavitavyam | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

kun dga’ bo yang (2) khyod kyis gal te shes rab kyi pha rol tu phyin pa bzung nas phyis chud gzan cing btang ste brjed par byas na khyod kyis nga la bkur stir ma byas bla mar ma byas rjed par ma byas mchod par ma byas ri mor ma byas bsnyen bkur ma byas so || kun dga’ bo gang dag ’das pa dang ma ’ongs pa dang da ltar byung ba’i (3) sangs rgyas bcom ldan ’das de dag la yang kun dga’ bo khyod kyis bkur stir ma byas bla mar ma byas rjed par ma byas mchod par ma byas ri mor ma byas bsnyen bkur ma byas pa yin no || kun dga’ bo gal te khyod kyis shes rab kyi pha rol tu phyin pa bzung nas phyis chud gzan cing (4) btang ste brjed par byas na kun dga’ bo khyod kyis de tsam du nga la nyes pa byas par ’gyur te khyod kyi nga’i sems kyang mgu bar ma byas so || de ci’i phyir zhe na | kun dga’ po shes rab kyi pha rol tu phyin pa ’di ni ’das pa dang ma ’ongs pa dang da ltar byung ba’i de bzhin gshegs pa (5) dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams kyi yum ste bskyed pa ’byin pa thams cad mkhyen pa nyid thob par byed pa yin par de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis gsungs so || kun dga’ bo de lta bas na shes rab kyi pha rol tu phyin pa (6) ’di ci nas kyang nub par mi ’gyur par khyod la gtad do rjes su gtad do || kun dga’ bo shes rab kyi pha rol tu phyin pa ’di gzung bar bya’o || kun dga’ bo shes rab kyi pha rol tu phyin pa ’di bcang bar bya’o || kun dga’ bo shes rab kyi pha rol tu phyin pa ’di klag par bya’o || kun (7) dga’ bo shes rab kyi pha rol tu phyin pa ’di kun chub par bya’o || kun dga’ bo shes rab kyi pha rol tu phyin pa ’di rab tu gdon par bya’o ||

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Furthermore, Mara, the Evil One, comes along in the guise of a monk and tries to deter the Bodhisattva with the words: “The same as space is this all-knowledge. It is a dharma which is not, it is non-existent. Who can anoint himself for it, who fully know it? There is no one who could go forth to it, there is no one who could fully know it, nothing that should be fully known, there is no one who would understand, there is nothing that should be understood. At all times those dharmas are the same as space, it is useless for you to resist, revealed as a deed of Mara is this doctrine that ‘one should know full enlightenment,’ it is not the Buddha’s teaching.” A son or daughter of good family should then cognize, realize and know that (332) this kind of critical examination is just a deed of Mara. After he has made this reflection, he should make his mind firm, unshakeable, irrestible. This is another token of irreversibility.

punar aparaṃ subhūte avinivartanīyo bodhisattvo mahāsattvaḥ śrāvakapratyekabuddhabhūminirvṛttaḥ sarvajñatāyāṃ pravṛtto bhavati | sa ākāṅkṣan prathamaṃ dhyānaṃ samāpadyate | tathā dvitīyaṃ tathā tṛtīyaṃ tathā caturthaṃ dhyānaṃ samāpadyate | sa ebhiś caturbhir dhyānair viharati, dhyānaparijayaṃ ca karoti, dhyānāni ca samāpadyate, na ca dhyānavaśenopapadyate | sa punar eva kāmāvacarān dharmānadhyālambate | idam api subhūte avinivartanīyasya bodhisattvasya mahāsattvasyāvinivartanīyalakṣaṇaṃ veditavyam ||

kun dga’ bo shes rab kyi pha rol tu phyin pa ’di bstan par bya’o || kun dga’ bo shes rab kyi pha rol tu phyin pa ’di nye bar bstan par bya’o || (249b1) kun dga’ bo shes rab kyi pha rol tu phyin pa ’di lung dpog par bya’o || kun dga’ bo shes rab kyi pha rol tu phyin pa ’di kha ton du bya’o || kun dga’ bo shes rab kyi pha rol tu phyin pa ’di bri bar bya ste | kun dga’ bo shes rab kyi pha rol tu phyin pa ’di bsgom par bya | kun dga’ (2) bo khyod kyis shes rab kyi pha rol tu phyin pa ’di legs par yid la bya ba dang legs par zin par bya ba dang legs par kun chub par bya ba dang legs par rab tu gdon par bya ste | yi ge dang tshig dang gsal byed shin tu gsal bas yig ’bru dang nges pa’i tshig bzang por gzung bar (3) bya’o || de ci’i phyir zhe na | kun dga’ bo ’das pa dang ma ’ongs pa dang da ltar byung ba’i de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams kyi chos kyi sku yin no zhes chos nyid de tshad mar bya’o || kun dga’ bo da ltar bzhugs te ’tsho zhing gzhes (4) pa’i de bzhin gshegs pa nga la khyod kyis ci ltar de dang des phan par sems pa dang dga’ ba dang gus pa dang | dge bar bya ba ’am bde bar gnas par bya ba ’am dbul ba’am bsam par bya bar sems pa de bzhin du kun dga’ bo khyod kyis phan par sems pa de dang dga’ ba de dang gus (5) pa de dang yon tan dang ldan pa des shes rab kyi pha rol tu phyin pa ’di gzung bar bya bcang bar bya klag par bya kun chub par bya rab tu gdon par bya bstan par bya nye bar bstan par bya | lung dpog par bya kha don du bya bri bar bya bsgom par bya bkur stir bya bla mar bya brjed par bya mchod par bya (6) ri mor bya bsnyen bkur bya ste | kun dga’ bo de ltar na khyod kyis nga dang byang chub sems dpa’ sems dpa’ chen po de dag kyang mchod par ’gyur zhing ’das pa dang ma ’ongs ba dang da ltar byung ba’i sangs rgyas bcom ldan ’das rnams kyi drung du yang dga’ ba dang dad pa dang gus pa bskyed pa (7) yin no ||

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3. More tokens of irreversibility Furthermore, an irreversible Bodhisattva is one who has turned away from the level of Disciples and Pratyekabuddhas, and who has proceeded in the direction of all-knowledge. According to plan he enters into the first, second, third and fourth trance, and he dwells in those four trances. He becomes a complete master over the trances, i.e. he enters into the trances, but his future rebirth is not determined by their influence. It is on the dharmas of the sphere of sense-desire that he bases his rebirth. This also should be known as a mark of irreversibility in an irreversible Bodhisattva.

punar aparaṃ subhūte avinivartanīyo bodhisattvo mahāsattvo na nāmaguruko bhavati, na kīrtiśabdaślokaguruko bhavati, na nāmni sajjate | so ’saṃkṣubhitacitto bhavati, sarvasattveṣu (166) hitacittaś ca bhavati | so ’bhikrāman vā pratikrāman vā abhrāntacitto ’bhikrāmati, abhrāntacittaḥ pratikrāmati | smṛtimān evābhikrāmati, smṛtimān eva pratikrāmati | sacet so ’gāramadhyāvasati, nāsya bhavaty adhimātraḥ kāmeṣu kāmābhiṣvaṅgo vā abhiprāyo vā | sa nirvitsaṃjñyeva kāmān paribhuṅkte | sa utrastasaṃjñyeva kāmān paribhuṅkte | tadyathāpi subhūte caurakāntāramadhyagataḥ puruṣaḥ āhārakṛtyaṃ kurvann utrastasaṃjñyevāhāraṃ kuryāt, gamanasaṃjñyevāhāraṃ kuryāt, kadā nu khalu nāmāham itaś caurakāntārādatikrānto bhaviṣyāmīty evaṃsaṃjñī aviśrabdham āhāram āharati | evam eva subhūte avinivartanīyā bodhisattvā mahāsattvā agāramadhyāvasanto yān yāneva kāmān paribhuñjate, tāṃs tān anarthikā evāgṛddhā evāsaktā eva kāmān paribhuñjate | anarthikā eva ca te bhavanti priyarūpasātarūpaiḥ pañcabhiḥ kāmaguṇaiḥ | te ’gāramadhyāvasanto na samaviṣameṇa jīvikāṃ kalpayanti | dharmeṇaiva jīvikāṃ kalpayanti nādharmeṇāpi | maraṇamupagacchanti na tv eva pareṣām apamardanaṃ kurvanti | tat kasya hetoḥ? tathā hi taiḥ satpuruṣair mahāpuruṣair atipuruṣaiḥ puruṣapravaraiḥ puruṣaśobhanaiḥ puruṣarṣabhaiḥ puruṣodāraiḥ puruṣaśauṭīraiḥ puruṣapuṃgavaiḥ puruṣadhuryaiḥ puruṣapadmaiḥ puruṣapuṇḍarīkaiḥ puruṣājāneyaiḥ puruṣanāgaiḥ puruṣasiṃhaiḥ puruṣadamyasārathibhiḥ sarvasattvāḥ paramasukhe niyojayitavyāḥ | evaṃ hi subhūte agāramadhyāvasanti bodhisattvā mahāsattvā yathāpi nāma prajñāpāramitābalādhānaprāptatvāt | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgatā bodhisattvā mahāsattvā avinivartanīyā anuttarāyāḥ samyaksaṃbodher dhārayitavyāḥ ||

kun dga’ bo gal te de bzhin gshegs pa nga la khyod dga’ ba dang yid du ’ong ba yogs su mi gtong na kun dga’ bo khyod kyis ci nas tshig gcig kyang chud ma zos shing ma nub par ’gyur ba de ltar shes rab kyi pha rol tu phyin pa ’di la khyod dga’ ba dang yid du ’ong ba yongs (250a1) su mi gtang bar gyis shig | kun dga’ bo shes rab kyi pha rol tu phyin pa ’di yongs su gtad pa la brtsams te ngas khyod la mang du bshad na bskal pa ’am bskal pa las lhag pa ’am bskal pa brgya ’am bskal pa stong ngam bskal pa bye ba brgya ’am bye ba stong (2) ngam bskal pa bye ba phrag brgya stong ngam bskal pa bye ba khrag khrig brgya stong ngam de bas kyang lhag par yod mod kyi | kun dga’ bo mdor na ci ltar khyod kyi ston pa nga yin pa de ltar shes rab kyi pha rol tu phyin pa yang ston pa yin no || kun dga’ bo ci ltar ’das pa dang ma (3) ’ongs ba dang da ltar byung ba’i sangs rgyas bcom ldan ’das rnams lha dang mi dang lha ma yin du bcas pa’i ’jig rten rnams kyi ston pa yin pa de ltar shes rab kyi pha rol tu phyin pa yang lha dang mi dang lha ma yin du bcas pa’i ’jig rten rnams kyi ston pa yin no || kun dga’ bo de lta bas (4) na shes rab kyi pha rol tu phyin pa ni tshad med pa yin te lha dang mi dang lha ma yin du bcas pa’i ’jig rten rnams la phan pa dang bde bar bya ba’i phyir tshad med pa’i yongs su gtad pas shes rab kyi pha rol tu phyin pa ’di khyod la yongs su gtad do rjes su gtad do || kun dga’ bo gang (5) gis de bzhin gshegs pa yongs su ma btang ba dang chos yongs su ma btang ba dang dge ’dun yongs su ma btang ba dang ’das pa dang ma ’ongs pa dang da ltar byung ba’i sangs rgyas bcom ldan ’das rnams kyi byang chub yongs su ma btang ba des shes rab kyi pha rol tu phyin pa yongs su mi (6) gtang bar bya ste ’di ni nga’i rjes su bstan pa’o || kun dga’ bo gang la la zhig shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par byed pa dang rab tu ’dan pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton du byed pa dang ’dri ba dang | sgom (7) par byed pa des ’das pa dang ma ’ongs pa dang da ltar byung ba’i sangs rgyas bcom ldan ’das rnams kyi byang chub rjes su yongs su gzung bar ’gyur ro || kun dga’ bo gang la la zhig gis shes rab kyi pha rol tu phyin pa ’di rab tu ’jig pa’i tshe rjes su gzung na des ’das pa dang ma ’ongs (250b1) pa dang da ltar byung ba’i sangs rgyas bcom ldan ’das rnams kyi byang chub rjes su yongs su gzung bar ’gyur ro || de ci’i phyir zhe na | kun dga’ bo sangs rgyas bcom ldan ’das rnams kyi byang chub ni shes rab kyi pha rol tu phyin pa las skyes so || kun dga’ bo gang dag ’das pa’i dus su (2) byung par gyur pa’i de bzhin gshegs pa dgra bcom pa yang dag par rdzogs par sangs rgyas pa’i sangs rgyas bcom ldan ’das de dag gi bla na med pa yang dag par rdzogs pa’i byang chub kyang kun dga’ bo shes rab kyi pha rol tu phyin pa las skyes so || kun dga’ bo gang dag ma ’ongs (3) pa’i dus na ’byung ba’i de bzhin gshegs pa dgra bcom pa yang dag par rdzogs par sangs rgyas pa’i sangs rgyas bcom ldan ’das de dag gi bla na med pa yang dag par rdzogs pa’i byang chub kyang kun dga’ bo shes rab kyi pha rol tu phyin pa las skyes so || kun dga’ bo gang dag ’jig (4) rten gyi khams gzhal du med grangs med pa thams cad na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs par sangs rgyas pa da ltar bzhugs te ’tsho zhing gzhes pa’i sangs rgyas bcom ldan ’das de dag gi bla na med pa yang dag par rdzogs pa’i byang chub kyang kun dga’ bo (5) shes rab kyi pha rol tu phyin pa ’di las skyes so || kun dga’ bo nga’i bla na med pa yang dag par rdzogs pa’i byang chub kyang shes rab kyi pha rol tu phyin pa ’di las skyes so || kun dga’ bo de lta bas na byang chub sems dpa’ sems dpa’ chen po bla na med pa yang dag par rdzogs (6) pa’i byang chub mngon par rdzogs par sangs rgyas par ’dod pa dang pha rol tu phyin pa drug la slob par ’dod pas kyang shes rab kyi pha rol tu phyin pa ’di nyid mnyan par bya gzung bar bya bcang bar bya glag par bya kun chub par bya rab tu gdon par bya bstan par bya nye bar bstan par bya lung dpog (7) par bya kha ton du bya bri bar bya shes rab kyi pha rol tu phyin pa ’di nyid la bslab par bya rnal ’byor du bya’o || de ci’i phyir zhe na | kun dga’ bo shes rab kyi pha rol tu phyin pa ’di ni byang chub sems dpa’ sems dpa’ chen po rnams kyi yum ste skyed pa ’byin pa’o || kun dga’ bo byang (251a1) chub sems dpa’ sems dpa’ chen po gang dag pha rol tu phyin pa drug po rnams la bslabs pas bla na med pa yang dag par rdzogs pa’i byang chub tu nges par byung bar gyur pa dang nges par ’byung bar ’gyur pa dang nges par ’byung bar ’gyur ba de dag thams cad kyang kun (2) dga’ bo shes rab kyi pha rol tu phyin pa la brten nas pha rol tu phyin pa drug las bslabs pa yin no || de dag thams cad kyang shes rab kyi pha rol tu phyin pa ’di nyid la brten nas pha rol tu phyin pa drug las skyes so || de ci’i phyir zhe na | kun dga’ bo pha rol tu phyin pa thams cad (3) ni shes rab kyi pha rol tu phyin pa las skyes te bla na med pa yang dag par rdzogs pa’i byang chub thob par byed pa yin no ||

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Furthermore, an irreversible Bodhisattva does not attach weight to a name, nor to renown, title or fame. He does not get attached to a [particular] name [which in any case is absent in emptiness]. His mind remains undismayed, and interested only in the welfare of all beings. Whether he goes out or comes back, his mind does not wander, and he remains ever mindful. When he lives the life of a householder, he has no great love for pleasant things, and he does not want them too much. With fear and disgust he possesses all pleasant things. Situated in a wilderness infested with robbers one would eat one’s meals in fear, and with the constant thought (333) of getting away, of getting out of this wilderness, and not with repose. Just so an irreversible Bodhisattva who lives the life of a householder, possesses any pleasant things he may have simply without caring for them, without eagerness, without attachment. He is not one of those people who care for dear and pleasant forms. Those who live the lives of householders and who are involved in the five kinds of sensuous pleasures do not earn their living in an irregular way, but in the right way. Neither do they incur death in a state of sin, nor do they inflict injuries on others. For they have incited all beings to win the supreme happiness, - those worthy men, those great men, supermen, excellent men, splendid men, bulls of men, sublime men, valiant men, heroes of men, leaders of men, waterlilies of men, lotuses of men, thoroughbred men, Nagas of men, lions of men, trainers of men! It is in this spirit that Bodhisattvas live the life of householders, inasmuch as they have been impregnated with the power of the perfection of wisdom, - and that is another token of their irreversibility.

punar aparaṃ subhūte avinivartanīyasya bodhisattvasya mahāsattvasya vajrapāṇirmahāyakṣo nityānubaddho bhavati | sa durdharṣo bhavati, anatikramaṇīyaś ca bhavati manuṣyair vā amanuṣyair vā, durāsadaḥ sarvasattvānām | sa na vikṣiptacitto bhavati, na vikalendriyo bhavati, paripūrṇaindriyaś ca bhavati nāparipūrṇendriyaḥ | puruṣavṛṣabhendriyasamanvāgataś ca bhavati nāsatpuruṣaḥ | sa yānīmāni strīṇāṃ vaśīkaraṇāni mantrajāpyauṣadhividyābhaiṣajyādīni, tāni sarvāṇi sarveṇa sarvaṃ na prayojayati | śuddhājīvaś ca bhavati na mithyājīvaḥ | na vigrahavivādaśīlaḥ | ṛjudṛṣṭikaś ca bhavati | nātmotkarṣī na parapaṃsakaḥ | sa ebhiś cānyaiś ca guṇaiḥ samanvāgato bhavati | sa na striyaṃ na ca puruṣaṃ vyākaroti - putro vā te bhaviṣyati, duhitā vā te bhaviṣyatīti | tasyaivam ādikā evaṃrūpā ādeyatādoṣā na bhavanti | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

kun dga’ bo de lta bas na shes rab kyi pha rol tu phyin pa ’di ci nas kyang nub par mi ’gyur par lan gnyis su khyod la yongs su gtad do rjes su gtad do || (4) kun dga’ bo ’di lta ste | shes rab kyi pha rol tu phyin pa ’di ni de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams kyi chos kyi mdzod mi zad pa’o || de ci’i phyir zhe na | kun dga’ bo ’das pa’i dus kyi thog ma med pa’i ’khor bar sems can (5) rnams la sangs rgyas bcom ldan ’das rnams kyis chos bshad pa gang yin pa de dag thams cad ni ’di lta ste shes rab kyi pha rol tu phyin pa’i chos kyi mdzod ’di nyid las bshad do || kun dga’ bo sangs rgyas bcom ldan ’das gang dag ma ’ongs pa’i dus kyi dpag tu med pa’i (6) ’khor bar bla na med pa yang dag par rdzogs pa’i byang chub tu mngon par rdzogs par sangs rgyas nas sems can rnams la chos ston par ’gyur ba’i sangs rgyas bcom ldan ’das de dag kyang ’di lta ste shes rab kyi pha rol tu phyin pa’i chos kyi mdzod ’di nyid las ’chad do || (7) kun dga’ bo gang da ltar ’jig rten gyi khams gzhal du med grangs med pa dag na sangs rgyas bcom ldan ’das gang dag bzhugs te ’tsho zhing gzhes la chos ston pa’i sangs rgyas bcom ldan ’das de dag kyang kun dga’ bo ’di lta ste shes rab kyi pha rol tu phyin pa’i chos kyi (251b1) mdzod ’di nyid las rab tu ’byed par ’gyur ro || kun dga’ bo de lta bas na ’di lta ste shes rab kyi pha rol tu phyin pa’i mdzod ’di dag ni mi zad pa’i chos kyi mdzod do || kun dga’ bo gal te khyod kyis gang zag nyan thos kyi theg pa pa rnams la nyan thos kyi sa’i chos bshad (2) par gyur la | chos de bshad pa na yang stong gsum gyi stong chen po’i ’jig rten gyi khams na sems can gang dag yod pa de dag thams cad dgra bcom pa nyid mngon sum du byas par gyur na | de lta na yang nga’i nyan thos chos kyi ’khor lo bskor cing rjes su bskor nas chos rje (3) ston pa khyod kyis nyan thos kyi bya ba byas par mi ’gyur ro || kun dga’ bo gal te khyod kyis byang chub sems dpa’ sems dpa’ chen po la shes rab kyi pha rol tu phyin pa dang ldan pa’i chos gcig tsam yang bshad dam rab tu bstan na | de ltar na da’i nyan thos kyi chos kyi (4) ’khor lo bskor cing rjes su bskor nas chos ston pa khyod kyis nga mgu ba byas par ’gyur gyi sra gyi chos bshad pa des ni ma yin no || gang gis stong gsum gyi stong chen po’i ’jig rten gyi khams dag na sems can gang dag ci snyed yod pa de dag thams cad dgra bcom pa nyid thob par (5) byas na | kun dga’ bo de ci snyam du sems dgra bcom pa de dag gi sbyin pa las byang ba’i bsod nams bya ba’i dngos po dang tshul khrims las byung ba’i bsod nams bya ba’i dngos po dang bsgoms pa las byung ba’i bsod nams bya ba’i dngos po’i bsod nams kyi phung po de mang ba yin (6) nam | kun dga’ bos gsol pa | bcom ldan ’das mang ngo | bde bar gshegs pa mang ngo || bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo nyan thos kyi theg pa pa’i gang zag de dag pas gang byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha (7) rol tu phyin pa dang ldan pa’i chos ston pa de bsod nams ches mang du skyed do || kun dga’ bo de bas kyang byang chub sems dpa’ sems dpa’ chen po gang byang chub sems dpa’ sems dpa’ chen po gzhan la chung ngu na nyi ma gcig tsam yang shes rab kyi pha rol tu phyin pa dang ldan pa’i (252a1) chos ston na de bsod nams ches mang du skyed do || kun dga’ bo nyi ma gcig lta zhog gi chung ngu na snga dro tsam ’am | kun dga’ bo snga dro chos ston pa lta zhog chung ngu na chu tshod gcig tsam ’am | kun dga’ bo chu tshod gcig lta zhog chung ngu na yud tsam ’am | (2) kun dga’ bo yud tsam lta zhog thang gcig gam | kun dga’ bo thang gcig lta zhog chung ngu na skad cig gcig tsam du yang ste | kun dga’ bo byang chub sems dpa’ sems dpa’ chen po gang skad cig dang thang cig dang yud tsam du yang byang chub sems dpa’ sems dpa’ chen po (3) gzhan la shes rab kyi pha rol tu phyin pa dang ldan pa’i chos ston na ’di ni de bas bsod nams ches mang du skyed do || kun dga’ bo byang chub sems dpa’ sems dpa’ chen po de’i chos kyi sbyin pa ’dis ni nyan thos dang rang sangs rgyas kyi theg pa pa’i gang zag thams cad kyi dge ba’i rtsa ba zil gyis (4) gnon to ||

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Furthermore, Vajrapani, the great Yaksha, constantly follows behind the irreversible Bodhisattva. Unassailable, the Bodhisattva cannot be defeated by either men or ghosts. All beings find it hard to conquer him, and his mind is not disturbed [by their attacks]. His faculties are all complete, and he is not deficient in any. He possesses the organs of a virile man, (334) not those of an impotent man. He does not in any way embark on those spells, mutterings, herbs, magical formulae, medical incantations, etc., which are the work of women. He earns his livelihood in a clean way, not in a wrong way. His character is neither quarrelsome nor disputatious. His views are upright, he does not exalt himself nor deprecate others. With these and other similar qualities he is endowed. He does not predict to women or men that they will have a son or a daughter. Such faulty ways of making himself acceptable will not be his. All this is another token of irreversibility.

punar aparaṃ subhūte avinivartanīyasya bodhisattvasya mahāsattvasya ye ākārā yāni liṅgāni yāni nimittāni yair ākārair yair liṅgair yair nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo veditavyo ’nuttarāyāḥ samyaksaṃbodheḥ, tān ākārāṃs tāni liṅgāni tāni nimittāni deśayiṣyāmi | te punaḥ katame? tadyathā - na te skandhāyatanadhātupratītyasamutpādayogānuyogam anuyuktā viharanti, na saṃgaṇikārāmakathāyogānuyogam anuyuktā viharanti, na rājakathāyogānuyogam anuyuktā viharanti, na caurakathāyogānuyogam anuyuktā viharanti, na senākathāyogānuyogam anuyuktā (167) viharanti, na yuddhakathāyogānuyogam anuyuktā viharanti, na grāmanagaranigamajanapadarāṣṭrarājadhānīkathāyogānuyogam anuyuktā viharanti, nātmakathāyogānuyogam anuyuktā viharanti, nāmātyamahāmātrakathāyogānuyogam anuyuktā viharanti, na strīpuruṣanapuṃsakakathāyogānuyogam anuyuktā viharanti, na yānodyānavihāraprāsādahradasarastaḍāgapuṣkariṇīvanārāmaśailakathāyogānuyogam anuyuktā viharanti, na yakṣarākṣasapretapiśācakaṭapūtanakumbhāṇḍakathāyogānuyogam anuyuktā viharanti, nānnapānavastrābharaṇagandhamālyavilepanakathāyogānuyogam anuyuktā viharanti, na vīthīcatvaraśṛṅgāṭakaviśikhāpaṇaśibikākuṭumbakathāyogānuyogam anuyuktā viharanti, na gītanṛtyākhyāyikānaṭanartakacāraṇakathāyogānuyogam anuyuktā viharanti, na sāgaranadīdvīpakathāyogānuyogam anuyuktā viharanti, na dharmaviruddhakathāyogānuyogam anuyuktā viharanti, na pṛthagjanaratikathāyogānuyogam anuyuktā viharanti, api tu prajñāpāramitākathāyogānuyogam anuyuktā viharanti | avirahitāś ca bhavanti sarvajñatāpratisaṃyuktairmanasikāraiḥ | na ca te kalahabhaṇḍanavigrahavivādakathāyogānuyogam anuyuktā viharanti | dharmakāmā eva ca te bhavanti, nādharmakāmāḥ | abhedavarṇavādinaś ca te bhavanti, na bhedavarṇavādinaḥ | mitrakāmāś ca te bhavanti, nāmitrakāmāḥ | dharmavādinaś ca te bhavanti, nādharmavādinaḥ | te tathāgatadarśanam evākāṅkṣanta ākāṅkṣanti anyeṣu lokadhātuṣu ye tathāgatā arhantaḥ samyaksaṃbuddhās tiṣṭhanti dhriyante yāpayanti, teṣām antike upapattaye cittam utpādayanti | te ākāṅkṣantas tatropapadyante | evaṃ te avirahitā bhavanti tathāgatadarśanena tathāgataparyupāsanena tathāgataparyupasthānena ca ||

kun dga’ bo de lta bu’i dge ba’i rtsa ba dang ldan pa’i byang chub sems dpa’ sems dpa’ chen po dang de lta bu’i dge ba’i rtsa ba la sems pa’i byang chub sems dpa’ sems dpa’ chen po de dag ni bla na med pa yang dag par rdzogs pa’i byang chub las phyir ldog pa ni (5) kun dga’ bo gnas med skabs med de ’di ni gnas ma yin no || de nas bcom ldan ’das kyis de’i tshe ci lta bu’i rdzu ’phrul mngon par ’du mdzad pa mngon par ’du mdzad pas dge slong dang dge slong ma dang dge bsnyen dang dge bsnyen ma’i ’khor bzhi dang lha dang klu dang gnod sbyin (6) dang dri za dang lha ma yin dang nam mkha’ lding dang mi ’am ci dang lto ’phye chen po dang mi dang mi ma yin pa de dag thams cad kyis sangs rgyas kyi mthus de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas mi bskyod pa dge slong gi dge ’dun gyis yongs su (7) bskor cing byang chub sems dpa’i tshogs kyis mdun du byas pa mi bskyod pa rgya mtsho lta bu zab pa | ’khor byang chub sems dpa’ sems dpa’ chen po bsam gyis mi khyab pa’i yon tan dang ldan pa dang | dgra bcom pa thams cad kyang zag pa zad pa nyon mongs pa med pa (252b1) dbang du gyur pa sems shin tu rnam par grol ba shes rab shin tu rnam par grol ba cang shes pa glang po chen po bya ba byas pa byed pa byas pa khur bor ba rang gi don rjes su thob pa srid par sbyor ba yongs su zad pa yang dag par kun shes pas sems shin tu rnam par grol ba sems thams (2) cad kyi dbang dam pa’i pha rol tu son pa rnams kyis yongs su bskor cing mdun du bdar te chos ston pa mthong bar ’gyur ba de ltar rdzu ’phrul mngon par ’du mdzad pa mngon par ’du mdzad do || de nas bcom ldan ’das kyis rdzu ’phrul mngon par ’du mdzad pa de dag slar brtul to || (3) bcom ldan ’das kyis rdzu ’phrul mngon par ’du mdzad pa de slar brtul nas bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas mi bskyod pa yang mi snang bar gyur | byang chub sems dpa’ sems dpa’ chen po de dag dang nyan thos chen po (4) de dag dang sangs rgyas kyi zhing de dag thams cad ’khor bzhi po de dag lha dang klu dang gnod sbyin dang dri za dang lha ma yin dang nam mkha’ lding dang mi ’am ci dang lto ’phye chen po dang mi dang mi ma yin pa de dag gi mig lam du mi snang bar gyur to || de ci’i phyir zhe na | de bzhin gshegs (5) pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis rdzu ’phrul mngon par ’du mdzad pa de brtul bar gyur pas de dag thams cad de dag gi mig lam du mi snang bar gyur to || de nas bcom ldan ’das kyis tshe dang ldan pa kun dga’ bo la bka’ stsal pa | kun dga’ bo de (6) ltar chos thams cad ni mig lam du yang snang bar mi ’gyur te chos rnams la chos rnams snang bar mi ’gyur chos rnams kyis chos rnams mi mthong chos rnams kyis chos rnams mi shes so || de ci’i phyir zhe na | kun dga’ bo chos thams cad ni shes pa po ma yin mthong ba po ma yin dgos pa byed (7) nus pa ma yin no || de ci’i phyir zhe na | kun dga’ bo nam mkha’ byed pa med pa’i phyir chos thams cad byed pa med pa’o || kun dga’ bo chos thams cad ni sgyu ma’i skyes bu ltar bsam gyis mi khyab pa’o || kun dga’ bo chos thams cad ni dngos po med pa’i phyir tshor ba (253a1) po ma yin no || kun dga’ bo byang chub sems dpa’ sems dpa’ chen po de ltar spyod na shes rab kyi pha rol tu phyin pa la spyod cing chos gang la yang mngon par chags pa med do ||

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Furthermore, Subhuti, I will demonstrate the attributes, tokens and signs of an irreversible Bodhisattva. Endowed with them he would be known as irreversible from full enlightenment. Again, which are they? The following: He does not give himself over to occupation and preoccupation with the skandhas, the sense-fields, the elements, and with conditioned coproduction. He is not preoccupied with the kind of talk one is fond of in society, with talk about kings, and robbers, about armies and battles; about villages, (335) cities, market towns, countries, kingdoms, and capitals; about himself, about ministers and prime ministers; about women, men and neuters; about journeys, parks, monasteries, palaces, pools, lakes, ponds, lotus ponds, woods, gardens and mountains; about Yakshas, Rakshasas, Pretas, Pishacas, Kataputana-demons and Kumbhanda-demons; about food, drink, dresses, ornaments, perfumes, garlands and ointments; about roads, crossroads, streets, markets, palanquins and people; about songs, dances, tales, actors, dancers, and wandering singers; about the ocean, about rivers, about islands. They do not devote themselves to talk which obstructs dharma, to the kind of talk which delights the common people, but to talk on the perfection of wisdom, and they become people who do not lack in the mental activities which are associated with all-knowledge. But talk about fightings and strife, about quarrels and disputes they avoid. They are willing for what is right, and not willing for what is wrong. They praise without causing dissension, and not in order to cause dissension. They want friendship, and not its opposite. They preach dharma, and not its opposite. They plan to gain a vision of those Tathagatas who dwell in other world systems, and thus they produce a thought which leads them to rebirth in their presence. According to plan they are reborn near them, and so they do not lack in the vision of the Tathagatas, (336) nor in opportunities for honouring and serving them.

punar aparaṃ subhūte avinivartanīyā bodhisattvā mahāsattvāḥ kāmāvacarebhyo devebhyaś cyutā rūpāvacarebhya ārūpyāvacarebhyo vā devebhyaścyutāḥ santaḥ ihaiva madhyadeśe jambūdvīpe pratyājāyante | yatra sattvāḥ kalāsu kovidāḥ, kāvyeṣu kovidāḥ, mantreṣu kovidāḥ, vidyāsu kovidāḥ, śāstreṣu kovidāḥ, nimitteṣu kovidāḥ, dharmārthakovidāḥ | alpakāḥ pratyantajanapadeṣu pratyājāyante, yad bhūyastvena madhyadeśe pratyājāyante | ye ’pi pratyanteṣu janapadeṣu pratyājāyante, te ’pi mahānagareṣu pratyājāyante | ete ’pi teṣāṃ guṇāḥ saṃvidyante | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

kun dga’ bo byang chub sems dpa’ sems dpa’ chen po de ltar slob na (2) shes rab kyi pha rol tu phyin pa la slob bo || bslab pa thams cad kyi dam pa’i pha rol tu phyin pa’i byang chub chen po rjes su thob par ’dod pa’i byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin pa la bslab par bya’o || de ci’i phyir zhe na | kun dga’ bo (3) bslab pa ’di dag ni bslab pa thams cad kyi mchog ces bya’o || dam pa zhes bya’o || gtso bo zhes bya’o || rab ces bya’o ||

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Furthermore, when an irreversible Bodhisattva has definitely terminated his existence among the Gods, - whether they belong to the sphere of sense-desire, or the sphere of form, or the formless sphere, - he is reborn in just this middle region, in Jambudvipa. For in the border countries there are only a few beings with a good knowledge of the arts, of poetry, of mantras, of secret lore, of the standard treatises, of portents and of the meaning of religion, but in the middle region they are reborn in abundance. But those who are reborn in the border regions are at least reborn in the big towns. This is another mark of irreversibility.

punar aparaṃ subhūte avinivartanīyasya bodhisattvasya mahāsattvasya naivaṃ bhavati - avinivartanīyo vāham, na vāham avinivartanīya iti | nāsyaivaṃ vicikitsotpadyate, na cāsya saṃśayo bhavati, svasyāṃ bhūmau nāpy asya saṃsīdanā bhavati | tadyathāpi nāma subhūte srotaāpannaḥ srotaāpattiphale svakāyāṃ bhūmau na kāṅkṣati na vicikitsati | na cāsya saṃśayo bhavati | svasyāṃ bhūmau nāpy asya saṃsīdanā bhavati | utpannotpannāni ca mārakarmāṇi kṣipram evābudhyate | na cotpannotpannānāṃ mārakarmaṇāṃ vaśena gacchati | tadyathāpi nāma subhūte puruṣa ānantaryakārī ānantaryacittenāvirahito bhavati, yāvan maraṇāvasthāyām, na tac cittaṃ śaknoti prativinodayituṃ (168) vā viṣkambhayituṃ vā | anuvartata evāsya tac cittaṃ yāvan maraṇakālasamaye ’pi | evam eva subhūte avinivartanīyasya bodhisattvasya mahāsattvasyāvinivartanīyacittaṃ sthitaṃ bhavati, svakāyām avinivartanīyāyāṃ bhūmāv avikampyaṃ bhavati | sadevamānuṣāsureṇāpi lokena na śakyaṃ cālayituṃ vā kampayituṃ vā | utpannotpannāni ca mārakarmāṇy eva budhyate | na cotpannotpannānāṃ mārakarmaṇāṃ vaśena gacchati | tasya svasyāṃ bhūmau niṣkāṅkṣasya nirvicikitsasya jātivyativṛttasyāpi na śrāvakacittaṃ na pratyekabuddhacittaṃ votpadyate | jātivyativṛttasyāpy evaṃ bhavati nāhaṃ nābhisaṃbhotsye | abhisaṃbhotsye evāham anuttarāṃ samyaksaṃbodhiṃ svasyāṃ bhūmau sthitaḥ | aparapraṇeyo bhavati, anavamardanīyaś ca bhavati svasyāṃ bhūmau | tat kasya hetoḥ? tathā hi sa sthito ’saṃhāryeṇa cittenāsaṃhāryeṇa jñānena samanvāgato bhavati | sacet khalu punar māraḥ pāpīyān buddhaveṣeṇopasaṃkrāmet, tam upasaṃkramyaivaṃ vadet - ihaiva tvam arhattvaṃ sākṣātkuru | na tvaṃ vyākṛto ’nuttarāyāṃ samyaksaṃbodhau | na tava te ākārās tāni liṅgāni tāni nimittāni vā saṃvidyante, yair ākārair yair liṅgair yair nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate | kiṃ vātra tvaṃ carasīti? sacet punar bodhisattvasya mahāsattvasyānyathā cittaṃ bhavati, veditavyam etat subhūte nāyaṃ bodhisattvo vyākṛtaḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhāv iti | sacet punar evaṃ samanvāharati - māro batāyaṃ pāpīyān buddhaveṣam abhinirmāyopasaṃkrāntaḥ, mārādhiṣṭhito vā māranirmito veti, nāyaṃ tathāgataḥ | yathoktaṃ tathāgatenārhatā samyaksaṃbuddhena tathā tan nānyathā | saced evaṃ pratyavekṣate, evaṃ samanvāharati - māro batāyaṃ pāpīyān buddhādhiṣṭhānaṃ kṛtvā māṃ vivecayitukāmo ’nuttarāyāḥ samyaksaṃbodhita iti | sacen māraḥ pratyudāvartate, veditavyam etat subhūte vyākṛto ’yaṃ bodhisattvo mahāsattvo ’nuttarāyāṃ samyaksaṃbodhau paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ | sthito ’yaṃ bodhisattvo mahāsattvo ’vinivartanīyāyāṃ bodhisattvabhūmau | sacet subhūte bodhisattvasya mahāsattvasya ime ākārā imāni liṅgāni imāni nimittāni saṃvidyante, veditavyam etat subhūte yathā asyeme guṇāḥ | addhā batāyaṃ bodhisattvo mahāsattvo vyākṛtaḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ | sthito ’yaṃ bodhisattvo mahāsattvo ’vinivartanīyāyāṃ bodhisattvabhūmau | tat kasya hetoḥ? tathā hyasya te ākārās tāni liṅgāni tāni nimittāni saṃvidyante, yāni avinivartanīyasya bodhisattvasya mahāsattvasya | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

mchog rab ces bya’o || gya nom pa zhes bya’o || bla ma zhes bya’o || bla na med pa zhes bya’o || gong na med pa zhes bya’o || mnyam pa med pa zhes (4) bya’o || mi mnyam pa dang mnyam pa zhes bya’o || ’jig rten thams cad phan pa thob par byed pa’o || ’jig rten thams cad bde ba thob par byed pa’o || mgon med pa rnams kyi mgon du ’gyur ba’o || sangs rgyas kyis gnang zhing sangs rgyas kyis bsngags pa ste | kun (5) dga’ bo bslab pa ’di la bslabs shing bslab pa ’di la gnas nas de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams kyis stong gsum gyi stong chen po’i ’jig rten gyi khams ’di zhabs kyi mthe bo gcig gis bteg ste slar bzhag kyang sangs rgyas (6) bcom ldan ’das de dag ’di snyam du stong gsum gyi stong chen po’i ’jig rten gyi khams ’di bteg pa ’am bzhag par mi dgongs so || de ci’i phyir zhe na | shes rab kyi pha rol tu phyin pa ni gzhal du med grangs med pa’i yon tan dang ldan te | kun dga’ bo sangs rgyas (7) bcom ldan ’das kyis shes rab kyi pha rol tu byin pa’i bslab pa ’di la bslabs nas ’das pa dang ma ’ongs pa dang da ltar byung ba’i chos rnams la chags pa med pa nyid rjes su brnyes so || kun dga’ bo ’das pa dang ma ’ongs pa dang da ltar byung ba’i dus kyi bslab pa ci snyed yod (253b1) pa’i bslab pa de dag thams cad las kun dga’ bo shes rab gyi pha rol tu phyin pa’i bslab pa ’di ni mchog ces bya’o || dam pa zhes bya’o || gtso bo zhes bya’o || rab ces bya’o || mchog rab ces bya’o || gya nom pa zhes bya’o || bla ma zhes bya’o || bla na med pa zhes (2) bya’o || gong na med pa zhes bya’o || mnyam pa med pa zhes bya’o || mi mnyam pa dang mnyam pa zhes bya’o || kun dga’ bo shes rab kyi pha rol tu phyin pa ni tshad ma med pa’o || kun dga’ bo shes rab kyi pha rol tu phyin pa ni mi zad pa’o || de ci’i phyir zhe na | shes rab (3) kyi pha rol tu phyin pa med pa nyid yin pa’i phyir ro || kun dga’ bo gang shes rab kyi pha rol tu phyin pa’i tshad ma ’am zad pa ’am mtha’ ma bzud bar sems pa de ni nam mkha’i tshad ma ’am zad pa ’am mtha’ ma bzung bar sems so || de ci’i phyir zhe na | kun dga’ bo shes rab (4) kyi pha rol tu phyin pa ni tshad ma med pa’o || kun dga’ bo shes rab kyi pha rol tu phyin pa ni mi zad pa’o || kun dga’ bo shes rab kyi pha rol tu phyin pa ni mtha’ ma med pa’o || kun dga’ bo ngas shes rab kyi pha rol tu phyin pa’i tshad ma’am zad pa ’am mtha’ ma ni ma bshad de | kun (5) dga’ bo yang ming gi tshogs dang tshig gi tshogs dang yi ge’i tshogs rnams la ni tshad ma dang ’brel ba yod kyi kun dga’ bo shes rab kyi pha rol tu phyin pa la ni tshad ma dang ’brel pa med do || de ci’i phyir zhe na | kun dga’ bo ming gi tshogs dang tshig gi tshogs dang yi ge’i tshogs ni (6) shes rab kyi pha rol tu phyin pa ma yin te | kun dga’ bo shes rab kyi pha rol tu phyin pa ni tshad ma dang ldan pa ma yin no ||

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Furthermore, to an irreversible Bodhisattva it does not occur to ask himself whether he is irreversible or not. No doubt about it arises in him, he has no uncertainty about the stage he has made his own, and he does not sink down below it. Just as a Streamwinner has no hesitations or doubts about the fruit of a Streamwinner, if that is the stage which is his by right, just so an irreversible Bodhisattva has no hesitations or doubts about being on the stage of a Bodhisattva, when that stage is his by right, he has no uncertainties about the stage which is his by right, nor does he sink below it. And he quickly sees through any deed of Mara that may have arisen, and does not come under his sway. (337) A man who has committed one of the deadly sins will never again, until his death, lose the thought of that action, he cannot get rid of it or remove it, but it follows after him until the time of his death. Just so the irreversible mind of an irreversible Bodhisattva has learned to stand firm on the irreversible stage which is his by right, and even the whole world, with its Gods, men and Asuras, cannot deflect, divert or diverge him from it. He recognizes any deeds of Mara that may have arisen for what they are, and does not come under their sway. He is free from hesitations and doubts about the stage which is his by right, and even after he has passed through this present life the thoughts which are characteristic of Disciples and Pratyekabuddhas will not arise in him. But when he has passed through this present life he will think: “It is not the case that I shall not win full enlightenment. I am sure to win full enlightenment, I who have stood firm on the stage which is mine by right.” He can no longer be led astray by others, and on the stage which is his by right he cannot be crushed. For, as he has stood firm on it, his mind becomes insuperable, his cognition becomes insuperable. Suppose that Mara, the Evil One, in the guise of the Buddha himself were to come to him, and say: “Realize Arhatship in this very life! You are not predestined to full enlightenment. You have not the attributes, tokens and signs with which a Bodhisattva must be endowed in order to win full enlightenment. Why then should you course in this?” If the Bodhisattva then experiences a change of heart, one should know that he has not been predicted to full enlightenment by the Tathagatas in the past. (338) If, on the other hand, he considers that “this, surely, is Mara, the Evil One, who has come along after he has, by magical means, adopted the disguise of the Buddha, I am beset by Mara, this is one of Mara’s magical creations, but not the Tathagata. The Tathagata has spoken to the effect that one should not realize Arhatship, and not otherwise,” if he sees and understands that “this, surely, is Mara, the Evil One, who has manufactured a magical double of the appearance of the Buddha, and who wants to estrange me from supreme enlightenment,” and if Mara, after that, turns back, then this Bodhisattva has certainly in the past been predicted to full enlightenment by the Tathagatas, and he has stood firmly in the irreversible Bodhisattva-stage. Where these attributes, tokens and signs are found in a Bodhisattva, there one can be certain, beyond any shadow of doubt, that, as he has those qualities, he has been predicted by the Tathagatas in the past, and has stood firm on the irreversible Bodhisattva-stage. For he has the attributes, tokens and signs of an irreversible Bodhisattva. This is another token of irreversibility.

punar aparaṃ subhūte avinivartanīyo bodhisattvo mahāsattvaḥ saddharmaparigrahasya kṛtaśaḥ ātmaparityāgam api karoti, jīvitaparityāgam api karoti | tasmād bodhisattvo mahāsattvo ’vinivartanīyaḥ saddharmaparigrahāya param udyogam āpadyate atītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ premṇā ca gauraveṇa ca | dharmakāyā buddhā bhagavanta iti dharme prema ca gauravaṃ copādāya (169) saddharmaparigrahaṃ karoti | nāyaṃ kevalam atītānām eva buddhānāṃ bhagavatāṃ saddharmaparigrahaḥ, pratyutpannānām api buddhānāṃ bhagavatām eṣa eva saddharmaparigrahaḥ, anāgatānām api buddhānāṃ bhagavatām eṣa eva saddharmaparigrahaḥ - aham api tatra teṣām anāgatānāṃ buddhānāṃ bhagavatāṃ saṃkhyāṃ gaṇanāṃ praviṣṭa iti, aham api tatra vyākṛto ’nuttarāyāṃ samyaksaṃbodhau, mamāpy eṣa eva saddharmaparigraha iti | sa imam apy arthavaśaṃ saṃpaśyan saddharmaparigrahasya kṛtaśa ātmaparityāgam api karoti, jīvitaparityāgam api karoti | na ca tatra saṃsīdati, na ca kausīdyam āpadyate | ebhir api subhūte ākārair ebhir liṅgair ebhir nimittaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

kun dga’ bo shes rab kyi pha rol tu phyin pa ni tshad med pa’o || kun dga’ bos gsol pa | bcom ldan ’das yang ci’i slad du bcom ldan ’das kyis (7) shes rab kyi pha rol tu phyin pa’i tshad ma ma gsungs | bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo shes rab kyi pha rol tu phyin pa mi zad pa’i phyir de bzhin gshegs pas tshad ma ma bstan to || kun dga’ bo shes rab kyi pha rol tu phyin pa dben pa’i phyir de bzhin (254a1) gshegs pas tshad ma ma brjod do || kun dga’ bo dben pa’i chos la dben pa dmigs su med na de’i tshad ma lta ga la yod | kun dga’ bo de bzhin du shes rab kyi pha rol tu phyin pa gzhal du med pa’i phyir tshad ma med cing tshad med pa yin no || kun (2) dga’ bo ’das pa’i dus na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas gang dag byung bar gyur pa de dag kyang kun dga’ bo shes rab kyi pha rol tu phyin pa ’di nyid kyis rab tu phye ba yin yang kun dga’ bo shes rab kyi pha rol tu phyin pa ’di zad pa ’am (3) yongs su zad par ’gyur ba ma yin no || kun dga’ bo ma ’ongs pa’i dus na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas gang dag ’byung bar ’gyur ba de dag kyang kun dga’ bo shes rab kyi pha rol tu phyin pa ’di nyid kyis rab tu (4) ’byed par ’gyur yang kun dga’ bo shes rab kyi pha rol tu phyin pa ’di zad pa ’am yongs su zad par ’gyur ba ma yin no || kun dga’ bo da ltar gzhal du med grangs med pa’i ’jig rten gyi khams na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas (5) gang dag bzhugs te ’tsho zhing gzhes pa de dag kyang kun dga’ bo shes rab kyi pha rol tu phyin pa ’di nyid kyis rab tu phye ba yin yang kun dga’ bo shes rab kyi pha rol tu phyin pa ’di zad pa ’am yongs su zad par ’gyur ba ma yin no ||

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Furthermore, an irreversible Bodhisattva tries to gain the good dharma even if it costs him his life and all his belongings. Therefore he makes a supreme effort to gain the good dharma, through his affection and respect for the Buddhas and Lords, past, future and present. In the conviction that “the Dharma-bodies are the Buddhas, the Lords” (339) he wins the good dharma through his affection and respect for Dharma. He gains the good dharma not only of the past Buddhas and Lords, but also of the present and future Buddhas and Lords. He becomes convinced that he also has joined the ranks of those who are reckoned as future Buddhas and Lords, that he also has been predicted to that supreme enlightenment, that also he will gain just this good dharma. Also these considerations he bears in mind when, in his efforts to gain the good dharma, he renounces even his life and all his belongings, when he does not lose heart, or becomes indolent. This is another token of irreversibility.

punar aparaṃ subhūte avinivartanīyo bodhisattvo mahāsattvas tathāgatasyārhataḥ samyaksaṃbuddhasya dharmaṃ deśayato na kāṅkṣati, na vicikitsati | subhūtir āha - kiṃ tathāgatasyaiva bhagavan dharmaṃ deśayato na kāṅkṣati na vicikitsati, na śrāvakasya? bhagavān āha - śrāvakasyāpi subhūte dharmaṃ deśayato na kāṅkṣati na vicikitsati | tat kasya hetoḥ? tathā hi tena bodhisattvena mahāsattvenānutpattikeṣu dharmeṣu kṣāntiḥ pratilabdhā | tena sarvadharmāṇāṃ dharmatām aviruddhāṃ śṛṇoti | śṛṇvaṃś ca na kāṅkṣati, na vicikitsati | ebhiḥ subhūte guṇaiḥ samanvāgato bodhisattvo mahāsattvo ’vinivartanīyo bhavati | imāny api subhūte avinivartanīyasya bodhisattvasya mahāsattvasya ākāraliṅganimittāni veditavyāny anuttarāyāḥ samyaksaṃbodher iti ||

kun dga’ bo da ltar de bzhin gshegs pa dgra bcom (6) pa yang dag par rdzogs pa’i sangs rgyas pa yang kun dga’ bo shes rab kyi pha rol tu phyin pa ’di nyid gyis rab tu phye ba yin yang kun dga’ bo shes rab kyi pha rol tu phyin pa ’di zad pa ’am yongs su zad par ’gyur ba ma yin no || de ci’i phyir zhe na | kun dga’ bo gang shes rab kyi pha rol (7) tu phyin pa zad par bya bar sems pa de ni nam mkha’ zad par bya bar sems te | kun dga’ bo de lta bas na shes rab kyi pha rol tu phyin pa ’di ni mi zad pa’o || de nas tshe dang ldan pa rab ’byor ’di snyam du sems te de bzhin gshegs pas gsungs pa’i gnas ’di ni zab mo zhig yin (254b1) gyis de bzhin gshegs pa la bdag gis gnas ’di zhu’o snyam mo || de nas bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das shes rab kyi pha rol tu phyin pa mi bas pa lags sam | bcom ldan ’das kyis bka’ stsal pa | (2) rab ’byor shes rab kyi pha rol tu phyin pa ni mi zad pa ste ’di lta ste nam mkha’ mi zad pa’i phyir chos thams cad skye ba med pa’o || rab ’byor gyis gsol pa | bcom ldan ’das byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin pa ci ltar mngon par bsgrub (3) par bgyi | bcom ldan ’das kyis bka’ stsal pa | rab ’byor byang chub sems dpa’ sems dpa’ chen pos gzugs zad pa med pa nyid gyis shes rab kyi pha rol tu phyin pa mngon par bsgrub par bya’o || rab ’byor de bzhin du byang chub sems dpa’ sems dpa’ chen (4) pos tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa zad pa med pa nyid kyis shes rab kyi pha rol tu phyin pa mngon par bsgrub par bya ste | rab ’byor de ltar byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin pa mngon par bsgrub par bya’o ||

(a) ... + + + + + + + + + + + + + + + .v. + + + ...(b) ... ddhasya dharmān deśa[y](aṃtas)[y](a na kāṅkṣa)[ti] na vicikitsat(i) e[va](ṃ) (c) ... (ā)[h](a) ◊ [ś]rāvakasya pi dharmān deśayaṃtasya [na k](ā)ṅkṣati na vi[ci] ... (d) ... + + + .. .. ..ṃ .. + .. .. + + + + + + ...¹

1. Uncertain placing

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Moreover, when the Tathagata demonstrates dharma, an irreversible Bodhisattva does not hesitate or doubt. Subhuti: Does he also not hesitate or doubt when a Disciple demonstrates dharma? The Lord: No, he does not. For a Bodhisattva who has acquired the patient acceptance of dharmas which fail to be produced does not hesitate or doubt when he hears about the unobstructed true nature of all dharmas. Endowed with these virtues a Bodhisattva becomes irreversible. (340) These also should be known as the attributes, tokens and signs of a Bodhisattva who is irreversible from full enlightenment.

āryāṣṭasāhasrikāyāṃ prajñāpāramitāyām avinivartanīyākāraliṅganimittaparivarto nāma saptadaśaḥ || (170)

(5) rab ’byor byang chub sems dpa’ sems dpa’ chen pos ma rig pa mi zad pa nyid kyis shes rab kyi pha rol tu phyin pa mngon par bsgrub par bya’o ||

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