Bibliotheca Polyglotta

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.

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