Bibliotheca Polyglotta

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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śūnyatāparivarto ’ṣṭādaśaḥ |

rab ’byor de bzhin du byang chub sems dpa’ sems dpa’ chen pos ’du byed mi zad pa dang rnam par shes pa mi zad pa dang ming (6) dang gzugs mi zad pa dang skye mched drug mi zad pa dang reg pa mi zad pa dang tshor ba mi zad pa dang sred pa mi zad pa dang len pa mi zad pa dang srid pa mi zad pa dang skye ba mi zad pa dang rga shi mi zad pa dang mya ngan dang smre sngags ’don pa dang sdug bsngal ba dang yid mi bde ba dang ’khrug (7) pa mi zad pa nyid kyis shes rab kyi pha rol tu phyin pa mngon par bsgrub par bya’o ||

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Chapter XVIII Emptiness

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