Bibliotheca Polyglotta

upāyakauśalyamīmāṃsāparivarto viṃśatitamaḥ |

byang chub sems dpa’ sems dpa’ chen po rtag tu ngu dang tshong dpon gyi bu mo la sogs pa bu mo lnga brgya (6) de dag gis byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi rdzu ’phrul gyi cho ’phrul de lta bu mthong ste | mthong nas de nas de dag ’di snyam du sems te ngo mtshar to ||

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Chapter XX Discussion of skill in means

atha khalv āyuṣmān subhūtir bhagavantam etad avocat - prajñāpāramitāyāṃ bhagavaṃś caratā bodhisattvena mahāsattvena kathaṃ śūnyatāyāṃ parijayaḥ kartavyaḥ, kathaṃ vā śūnyatāsamādhiḥ samāpattavyaḥ? bhagavān āha - iha subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā rūpaṃ śūnyam iti pratyavekṣitavyam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ śūnyam iti pratyavekṣitavyam | tathā ca pratyavekṣitavyam avikṣiptayā cittasaṃtatyā yathā pratyavekṣamāṇo rūpam iti tāṃ dharmatāṃ dharmatayā na samanupaśyet | tāṃ cāsamanupaśyan dharmatāṃ na sākṣātkuryād bhūtakoṭim | evam ukte āyuṣmān subhūtir bhagavantam etad avocat - yad bhagavān evam āha - na bodhisattvena mahāsattvena śūnyatā sākṣātkartavyeti | kathaṃ bhagavan tasmin samādhau sthito bodhisattvo mahāsattvaḥ śūnyatāṃ na sākṣātkaroti? bhagavān āha - yataḥ subhūte bodhisattvo mahāsattvaḥ sarvākāravaropetāṃ śūnyatāṃ pratyavekṣate, na ca sākṣātkariṣyāmīti pratyavekṣate, na ca sākṣātkartavyeti pratyavekṣate, parijayaṃ kariṣyāmīti pratyavekṣate, parijayasyāyaṃ kālaḥ, nāyaṃ kālaḥ sākṣātkriyāyā iti pratyavekṣate, asamāhita evārambaṇe cittam upanibadhnāti - prajñāpāramitā ca me parigṛhītā bhaviṣyati, na ca sākṣātkṛteti | atrāntarā bodhisattvo mahāsattvo na parihīyate bodhipakṣair dharmaiḥ, na ca āsravakṣayaṃ karoti, atra ca parijayaṃ karoti | yasmin samaye bodhisattvo mahāsattvaḥ śūnyatāsamādhivimokṣamukhena viharati, tasmin samaye bodhisattvena mahāsattvena ānimittena ca samādhinā vihartavyam, na ca ānimittaṃ sākṣātkartavyam | tat kasya hetoḥ? evam ārūḍhakuśalamūladharmasamanvāgato hi bodhisattvo mahāsattvaḥ - paripākasyāyaṃ kālaḥ, nāyaṃ kālaḥ sākṣātkriyāyā iti pratyavekṣate | prajñāpāramitayā ca parigṛhīto bhūtakoṭiṃ na sākṣātkaroti |

’di ltar byang chub sems dpa’ sems dpa’ chen po chos ’phags ’di rdzu ’phrul che zhing ’di ltar mthu (7) che la ’di ltar gzi brjid che ste | rigs kyi bu ’di byang chub sems dpa’i spyad pa spyod pa nyid na yang rdzu ’phrul rnam par ’phrul pa ’di ’dra na bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas pa’i tshe ci ’dra bar ’gyur snyam mo || de nas tshong dpon gyi (275b1) bu mo la sogs pa bu mo lnga brgya de dag gis byang chub sems dpa’ sems dpa’ chen po chos ’phags la dga’ ba bskyed nas tshogs pa de dag thams cad dang lhag pa’i bsam pas bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed de | ’di skad du dge ba’i rtsa (2) ba ’dis bdag cag ma ’ongs pa’i dus na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas su gyur cig | byang chub sems dpa’i spyad pa spyod pa na yang byang chub sems dpa’ sems dpa’ chen po chos ’phags kyis chos gang thob par gyur pa ’di lta bu’i (3) chos rnams thob par gyur cig | ci ltar byang chub sems dpa’ sems dpa’ chen po chos ’phags bkur stir byed pa dang bla mar byed pa de bzhin du shes rab kyi pha rol tu phyin pa la bkur stir byed pa dang bla mar byed par shog cig | byang chub sems dpa’ sems dpa’ chen po chos (4) ’phags ci ltar yang dag par ston pa bzhin du bdag cag kyang skye bo mang po la yang dag par ston par gyur cig | ci ltar byang chub sems dpa’ sems dpa’ chen po chos ’phags ’di shes rab kyi pha rol tu phyin pa dang thabs mkhas pa dang ldan zhing yongs su rdzogs pa de (5) bzhin du bdag cag kyang shes rab kyi pha rol tu phyin pa dang thabs la mkhas pa dang ldan zhing yongs su rdzogs par shog cig ces smras so || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu dang tshong dpon gyi bu mo la sogs pa bu mo lnga brgya de dag gis shes rab kyi pha rol tu phyin (6) pa la mchod pa byas byang chub sems dpa’ sems dpa’ chen po chos ’phags la yang bkur sti byas te | byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi rkang pa la mgo bo rnams kyis mngon du phyag ’tshal nas zhes byed cing thal mo sbyar te phyogs gcig tu ’dug go || (7) phyogs gcig tu ’dug nas byang chub sems dpa’ sems dpa’ chen po chos ’phags la byang chub sems dpa’ sems dpa’ chen po rtag tu ngus ’di skad ces smras so || rigs kyi bu ’di na bdag shes rab kyi pha rol tu phyin pa ’di tshol zhing ’brog dgon par phyin pa na | rigs kyi (276a1) bu shar phyogs su song zhig dang shes rab kyi pha rol tu phyin pa thos par ’gyur ro zhes sgra thos te bdag gis sgra de las yang dag par bstan pa de thos nas shar phyogs ga la ba de logs su mchis nas ’di snyam du bsams te | bdag gis sgra de la ci srid cig tu mchi bar (2) bgyi su’i drung du shes rab kyi pha rol tu phyin pa mnyan cing rnyed par ’gyur ba yang dag par ’gro ba sgra thos pa la bdag gis ma dris so snyam ste des bdag yid mi bde zhing shin tu gdung bar gyur nas | sa phyogs de nyid du nyin mtshan bdun ’das te de ltar shin tu gdung bas zas la sems (3) pa ni ma byung gi gzhan du na shes rab kyi pha rol tu phyin pa ’ba’ zhig yid la bgyis te ci srid cig tu mchi bar bgyi ba dang shes rab kyi pha rol tu phyin pa ’di su las mnyan pa rnyed par ’gyur ba sgra de las ma dris so snyam pa dang | de nas bdag gi mdun du de bzhin gshegs pa’i sku zhig byung (4) ste de ’di skad du rigs kyi bu khyod ’di nas dpag tshad lnga brgyar rim gyis song dang | grong khyer spos ldan zhes bya ba de na bya ba de na byang chub sems dpa’ sems dpa’ chen po chos ’phags shes rab kyi pha rol tu phyin pa ston cing ’chad pa mthong bar ’gyur ro zhes gsungs te | de nas bdag (5) dga’ ba dang rab tu dga’ ba rgya chen po dang ldan par gyur te bdag dga’ ba dang rab tu dga’ ba rgya chen po de nyid kyis khyab par gyur nas sa phyogs de nas ma bskyod par khyod kyis shes rab kyi pha rol tu phyin pa ston pa thos so || de bdag gis thos pa na ting nge ’dzin gyi sgo mang po skyes par gyur (6) to || bdag de na mchis pa na phyogs bcu’i ’jig rten gyi khams kyi sangs rgyas bcom ldan ’das rnams kyis dbugs dbyung ba mdzad pa legs so zhes bya ba byin te rigs kyi bu legs so legs so || khyod kyi ting nge ’dzin ’di dag ni shes rab kyi pha rol tu phyin pa las skyes pa yin (7) te | ’di la gnas pas nged kyis kyang sangs rgyas kyi chos rnams kyang yongs su rdzogs par byas so zhes de bzhin gshegs pa de dag gis bdag la shin tu legs par bstan yang dag par ’dzin du bcug yang dag par gzengs bstod yang dag par dga’ bar mdzad nas mi snang bar gyur to || (276b1) bdag kyang de nas ting nge ’dzin de las langs nas ’di snyam du bsams te de bzhin gshegs pa de dag gang nas byon de bzhin gshegs pa de dag gang du bzhud snyam mo || de nas yang bdag gis ’di snyam du byang chub sems dpa’ sems dpa’ chen po ’phags pa chos ’phags ni (2) gzungs thob pa mngon par shes pa lnga dang ldan pa sngon gyi rgyal ba dag la bgyi ba bgyis pa dge ba’i rtsa ba bskrun pa shes rab kyi pha rol tu phyin pa dang thabs mkhas pa la shin tu bslabs pa yin te | de bdag la de bzhin gshegs pa de dag gang nas byon pa dang de bzhin gshegs pa de (3) dag gang du bzhud pa’i don ’di ji lta ba bzhin du stan par ’gyur ro snyam du bsams te | bdag gis de bzhin gshegs pa’i sku’i sgra thos pa las ci ltar gdams pa de ltar shar phyogs ga la ba der mchis te mchis nas kyang rgyang ring mo zhig nas bdag gis ’phags pa chos ston pa (4) mthong ste mthong ma thag tu bdag la | dper na dge slong bsam gtan dang bo la snyoms par zhugs pa rtse gcig par yid la byed pa’i bde ba de lta bu skyes par gyur to || rigs kyi bu khyod la bdag de bzhin gshegs pa de dag gang nas byon de bzhin gshegs pa de dag gang du (5) bzhud ces ’dri na | rigs kyi bu ci nas bdag de bzhin gshegs pa de dag byon pa dang bzhud pa ’tshal cing de bzhin gshegs pa mthong ba dang mi ’bral bar ’gyur bar de bzhin gshegs pa de dag byon pa dang bzhud pa bdag la bshad du gsol || ’phags pa shes rab kyi (6) pha rol tu phyin pa brgyad stong pa las rtag tu ngu’i le’u zhes bya ste sum cu pa’o ||

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1. Emptiness and reality-limit Subhuti: How should a Bodhisattva, who courses in perfect wisdom, achieve the complete conquest of emptiness, or how should he enter into the concentration on emptiness? The Lord: He should contemplate form, etc., as empty. But he should contemplate that with an undisturbed series of thoughts in such a way that, when he contemplates the fact that “form, etc., is empty,” he does not regard that true nature of dharmas [i.e. emptiness] as something which, as a result of its own true nature [i.e. emptiness] is a real entity. But when he does not regard that true nature of dharmas as a real thing, then he cannot realise the reality-limit. Subhuti: With reference to the Lord having said that “a Bodhisattva should not realise emptiness,” how does a Bodhisattva who has stood [firmly in the repeated practice of] this concentration [on emptiness] not realize emptiness? The Lord: It is because a Bodhisattva contemplates that emptiness which is possessed of the best of all modes [i.e. of the six perfections]. He does, however, not contemplate that “I shall realize,” or “I should realize,” but he contemplates that “this is the time for complete conquest, and not for realization.” (371) Without losing himself in the concentration, he ties his thought to an objective support [for his compassion] and he determines that he will take hold of perfect wisdom [which is essentially skill in means], and that he will not realize [emptiness, because its realization is not the final goal]. Meanwhile, however, the Bodhisattva does not lose the dharmas which act as the wings to enlightenment. He does not effect the extinction of the outflows [which would prevent renewed rebirths], but over that also he achieves complete conquest. At the time when a Bodhisattva dwells in the concentration on emptiness – which is one of the doors to deliverance – he should also dwell in the concentration on the Signless, but without realizing the Signless. For, endowed with the dharma of the wholesome root which has thus come about, he contemplates that “this is the time for maturing beings, and not for realization.” Taken hold of by perfect wisdom he does not realize the reality limit.

tadyathāpi nāma subhūte kaścid eva puruṣaḥ paramaśūraś ca bhavet, paramavīryasamanvāgataś ca bhavet, dṛḍhapratiṣṭhānaś ca bhavet, abhirūpaś ca bhavet, prāsādikaś ca bhavet, paramadarśanīyaś ca bhavet, bahuguṇasamanvāgataś ca bhavet, paramaguṇasamanvāgataś ca bhavet, paramaiśvaryaśīlaśrutatyāgādiguṇaiś ca samanvāgato bhavet, medhāvī ca bhavet, vacanasamarthaś ca bhavet, pratibhānasaṃpannaś ca bhavet, pratipattisaṃpannaś ca bhavet, kālajñaś ca bhavet, deśajñaś ca bhavet, sthānajñaś ca bhavet, iṣvastre ca paramagatiṃ gato bhavet, bahupraharaṇāvaraṇaś ca bhavet, sarvāsu ca kalāsu paramakuśalo bhavet, supariniṣpannatayā sarveṣveva ca śilpasthāneṣu paramagatiko bhavet, smṛtimāṃś ca bhavet, matimāṃś ca bhavet, gatimāṃś ca bhavet, dhṛtimāṃś ca bhavet, nītimāṃś ca bhavet, sarvaśāstraviśāradaś ca bhavet, mitravāṃś ca bhavet, arthavāṃś ca bhavet, balavāṃś ca bhavet, ahīnāṅgaś ca bhavet, paripūrṇendriyaś ca bhavet, sarvopakaraṇasaṃpannaś ca bhavet, bahujanasya ca priyo manaāpaś ca bhavet | sa yad yad eva kiṃcit kāryam ārabheta, tatra tatra sarvatra nistaraṇasamartho bhavet, nayena ca vyavaharet, sarvatra cāsya mahālābho bhavet | tena mahālābhena samanvāgataḥ san bahujanaṃ saṃvibhajet, satkartavyaṃ ca satkuryāt, gurukartavyaṃ ca gurukuryāt, mānayitavyaṃ ca mānayet, (184) pūjayitavyaṃ ca pūjayet | tat kiṃ manyase subhūte api nu sa puruṣas tatonidānaṃ bhūyasyā mātrayā āttamanasko bhavet, pramuditaś ca bhavet, prītisaumanasyajātaś ca bhavet? subhūtir āha evam etad bhagavan, evam etat sugata | bhagavān āha - sa khalu punaḥ subhūte puruṣas tayā mahāsaṃpattyā samanvāgato mātāpitṛputradārān gṛhītvā kenacid eva kāraṇasāmagrīyogena mahāṭavīkāntāraṃ pratipanno bhavet mahāpratibhayaṃ bālānāṃ bhīṣaṇaṃ romaharṣaṇam | sa tatra praviṣṭaḥ saṃstān mātāpitṛputradārān abhayenābhinimantrayet - mā bhaiṣṭa, mā bhaiṣṭa, aham ito yuṣmān mahābhayabhair avādaṭavīkāntārāt kṣemeṇa svastinā śīghram apakrāmayiṣyāmi, śīghraṃ parimocayiṣyāmīti | tatra khalu punaḥ subhūte aṭavīkāntāre tasya puruṣasya bahavaḥ pratyarthikāḥ bahavaḥ pratyamitrāḥ pratyupasthitā bhaveyuḥ | tat kiṃ manyase subhūte api nu sa śūraḥ puruṣas taiḥ pratyarthikaiḥ pratyamitrair abhyutthitair avinivartyo dṛḍhavīryabalasamanvāgataḥ prajñāvānatisnigdhaḥ sānukrośo dhīro mahāsaṃbhārasamanvāgatas tān mātāpitṛputradārān parityajya tato mahābhayabhair avādaṭavīkāntārād ātmānam ekam apakrāmayitavyaṃ manyeta? subhūtir āha - no hīdaṃ bhagavan | tat kasya hetoḥ? tathā hi bhagavaṃs tasya puruṣasya tanmātāpitṛputradāram aparityaktam, ādhyātmikaś ca bāhyaś ca balavān saṃbhāraḥ | tasya tatrāṭavīkāntāre bahutarakāś ca śūratarakarāś ca dṛḍhapraharaṇatarakarāś ca teṣāṃ pratyarthikānāṃ pratyamitrāṇām anye udāratarakāḥ pratyarthikāḥ pratyamitrās tiṣṭhanti rakṣanti | te tasya pratyarthikāḥ pratyamitrā avatāraprekṣiṇo ’vatāragaveṣiṇo ’vatāraṃ na lapsyante | tena sa bhagavan pratibalaḥ puruṣo ’kṣato ’nupahatas tanmātāpitṛputradāram ātmānaṃ ca tato mahābhayabhair avādaṭavīkāntārāc chaktaḥ kṣemeṇa svastinā śīghram apakrāmayituṃ yāvad grāmaṃ vā nagaraṃ vā nigamaṃ vā anuprāptaḥ syāt ||

|| de skad ces smras pa dang | byang chub sems dpa’ sems dpa’ chen po chos ’phags kyis byang chub sems dpa’ sems dpa’ chen po rtag tu du la ’di skad ces smras so || (7) rigs kyi bu de bzhin gshegs pa de dag ni gang nas kyang ma byon gang du yang ma bzhud cing de bzhin nyid las ma g.yos te | de bzhin nyid gang yin pa de ni de bzhin gshegs pa’o || rigs kyi bu mi skye ba la ’ong ba ’am ’gro ba med de mi skye ba gang yin pa de ni de bzhin gshegs (277a1) pa’o || rigs kyi bu yang dag pa’i mtha’ la ni ’ong ba’am ’gro ba shes pa med de yang dag pa’i mtha’ gang yin pa de ni de bzhin gshegs pa’o || rigs kyi bu stong pa nyid la ’ong ba ’am ’gro ba shes pa med de stong pa nyid gang yin pa de ni de bzhin gshegs pa’o || (2) rigs kyi bu ci lta ba bzhin la ni ’ong ba ’am ’gro ba shes pa med de ci lta ba bzhin gang yin pa de ni de bzhin gshegs pa’o || rigs kyi bu ’dod chags dang bral ba la ni ’ong ba ’am ’gro ba shes pa med de ’dod chags dang bral ba gang yin pa de ni de bzhin gshegs pa’o || rigs kyi (3) bu ’gog pa la ni ’ong ba ’am ’gro ba shes pa med de ’gog pa gang yin pa de ni de bzhin gshegs pa’o || rigs kyi bu nam mkha’i khams la ni ’ong ba’am ’gro ba shes pa med de nam mkha’i khams gang yin pa de ni de bzhin gshegs pa’o || rigs kyi bu chos de dag las de bzhin (4) gshegs pa gzhan na med de rigs kyi bu chos ’di dag gi de bzhin nyid gang yin pa dang chos thams cad kyi de bzhin nyid gang yin pa dang de bzhin gshegs pa’i de bzhin nyid gang yin pa ’di dag na de bzhin nyid gcig ste rigs kyi bu de bzhin nyid la ni gnyis su byar med do || (5) rigs kyi bu de bzhin nyid gcig ste ’di lta ste med pa’i phyir gnyis sam gsum du bgrang ba las ’das pa’o || rigs kyi bu ’di lta ste dper na | skyes bus sos ka’i zla ba tham sos ka’i tsha ba nyi ma gung gi dus la bab pa’i tshe smig rgyu g.yo ba mthong ba la ’dir chub tung ngo snyam nas de (6) gang du chu mthong ba de dang der rgyug na | rigs kyi bu de ci snyam du sems shar phyogs kyi rgya mtsho chen po ’am lho phyogs sam nub phyogs sam byang phyogs las chu de gang nas ’ongs chu de gang du song | rtag tu ngus smas pa rigs kyi bu smig rgyu la chu ma mchis na ’ong ba ’am ’gro ba shes pa (7) ltag la mchis te rigs kyi bu skyes bu de nyi mas gdungs shing byis pa’i rang bzhin can shes rab ’chal ba’i rang bzhin can gyis smig rgyu ba mthong nas chu ma mchis pa la chur ’du shes skyes kyi yang de la chu ni rang bzhin gyis ma mchis so || chos ’phags kyis smras pa | rigs kyi bu de de (277b1) bzhin no de de bzhin te | de bzhin du rigs kyi bu gang su dag de bzhin gshegs pa la gzugs sam sgrar mngon par chags pa de dag ni de bzhin gshegs pa la byon pa ’am bzhud par rtog go | gang de bzhin gshegs pa la byon pa’am bzhud par rtog pa de dag (2) thams cad ni byis pa’i rang bzhin can shes rab ’chal ba’i rang bzhin can zhes bya ste dper na skyes bu de nyid chu med pa la chur ’du shes bskyed pa bzhin no ||

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2. Three similes The Lord: Suppose, Subhuti, that there were a most excellent hero, very vigorous, of high social position, handsome, attractive and most fair to behold, of many virtues, in possession of all the finest virtues, of those virtues which spring from the very height of sovereignty, morality, learning, renunciation and so on. He is judicious, able to express himself, to formulate his views clearly, to substantiate his claims; one who always knows the suitable time, place and situation for everything. In archery he has gone as far as one can go, he is successful in warding off all manner of attack, most skilled in all arts, and foremost, through his fine achievements, in all crafts. He has a good memory, is intelligent, clever, steady and prudent, versed in all the treatises, has many friends, is wealthy, strong of body, with large limbs, with all his faculties complete, (372) generous to all, dear and pleasant to many. Any work he might undertake he manages to complete, he speaks methodically, shares his great riches with the many, honours what should be honoured, reveres what should be revered, worships what should be worshipped. Would such a person, Subhuti, feel ever increasing joy and zest? Subhuti: He would, O Lord. The Lord: Now suppose, further, that this person, so greatly accomplished, should have taken his family with him on a journey, his mother and father, his sons and daughters. By some circumstances, they find themselves in a great, wild forest. The foolish ones among them would feel fright, terror and hair-raising fear. He, however, would fearlessly say to his family: “Do not be afraid! I shall soon take you safely and securely out of this terrible and frightening forest. I shall soon set you free!” If then more and more hostile and inimical forces should rise up against him in that forest, would this heroic man decide to abandon his family, and to take himself alone out of that terrible and frightening forest - he who is not one to draw back, who is endowed with all the force of firmness and vigour, who is wise, exceedingly tender and compassionate, courageous and a master of many resources? (373) Subhuti: No, O Lord. For that person, who does not abandon his family, has at his disposal powerful resources, both within and without. On his side forces will arise in that wild forest which are quite a match for the hostile and inimical forces, and they will stand up for him and protect him. Those enemies and adversaries of his, who look for a weak spot, who seek for a weak spot, will not gain any hold over him. He is competent to deal with the situation, and is able, unhurt and uninjured, soon to take out of that forest both his family and himself, and securely and safely they will reach a village, city or market-town.

evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - evam eva subhūte bodhisattvo mahāsattvaḥ sarvasattvahitānukampī maitrīvihārī karuṇāvihārī muditāvihārī upekṣāvihārī upāyakauśalyena prajñāpāramitayā ca parigṛhītaḥ kuśalamūlāni samyagbuddhānujñātayā pariṇāmanayā pariṇāmya kiṃ cāpi śūnyatāmānimittamapraṇihitaṃ ca samādhivimokṣamukhāny avatarati, na tv eva bhūtakoṭiṃ sākṣātkaroti, yad uta śrāvakabhūmau vā pratyekabuddhabhūmau vā | tat kasya hetoḥ? tathā hy asya balavattamā dṛḍhatamāś ca parigrāhakāḥ, yad uta prajñāpāramitopāyakauśalyaṃ ca | tenāsyāparityaktāḥ sarvasattvāḥ, tenaiṣa pratibalaḥ svastinā kṣemeṇānuttarāṃ samyaksaṃbodhim abhisaṃboddhum | yasmin samaye subhūte bodhisattvo mahāsattvaḥ sarvasattvānām antike maitrīcittam ārambaṇīkṛtya tān paramayā maitryā paribadhnāti, atrāntare bodhisattvo mahāsattvaḥ kleśapakṣaṃ mārapakṣaṃ cātikramya śrāvakabhūmiṃ pratyekabuddhabhūmiṃ cātikramya tatra samādhāv avatiṣṭhate | aprāptaś ca sa subhūte āsravakṣayaṃ paramapāramitāyāṃ śūnyatāyāṃ parijayaṃ karoti | yasmin samaye subhūte bodhisattvo mahāsattvaḥ śūnyatāsamādhivimokṣamukhena viharati, atrāntare bodhisattvo mahāsattvo na cedānīṃ nānimittena samādhinā viharati | na cānena ānimittaḥ samādhiḥ sākṣātkṛto (185) bhavati | tadyathāpi nāma subhūte pakṣī śakunir ākāśe ’ntarīkṣe carati, na ca bhūmau patati, na ca kaṃcin niśrayaṃ niśritya tiṣṭhati, ākāśa evāntarīkṣe viharati, na ca tatrāpi niśrito na pratiṣṭhitaḥ | evam eva subhūte bodhisattvo mahāsattvaḥ śūnyatāvihāreṇa viharati, śūnyatāyāṃ parijayaṃ karoti, ānimittavihāreṇa ca viharati, ānimitte ca parijayaṃ karoti, apraṇihitavihāreṇa ca viharati, apraṇihite ca parijayaṃ karoti | na ca śūnyatāyāṃ vā ānimitte vā apraṇihite vā pataty aparipūrṇair buddhadharmaiḥ | tadyathāpi nāma subhūte balavāniṣvastrācārya iṣvastraśikṣāyāṃ suśikṣitaḥ supariniṣṭhitaḥ | sa ūrdhvaṃ kāṇḍaṃ kṣipet | ūrdhvaṃ kāṇḍaṃ kṣiptvā tad anyaiḥ kāṇḍais tat kāṇḍaṃ bhūmau patat pratinivārayet, vārayet, tasya paurvakasya kāṇḍasya kāṇḍaparaṃparayā bhūmau patanaṃ na dadyāt, tāvat tat kāṇḍaṃ bhūmau na patat, yāvan nākāṅkṣet - aho batedaṃ kāṇḍaṃ bhūmau pated iti | evam eva subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran upāyakauśalyaparigṛhītaḥ tāvat tāṃ paramāṃ bhūtakoṭiṃ na sākṣātkaroti, yāvan na tāni kuśalamūlāny anuttarāyāṃ samyaksaṃbodhau paripakvāni suparipakvāni | yadā tāni kuśalamūlāny anuttarāyāṃ samyaksaṃbodhau paripakvāni bhavanti suparipakvāni, tadā tāṃ paramāṃ bhūtakoṭiṃ sākṣātkaroti | tasmāt tarhi subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā prajñāpāramitāṃ bhāvayatā evam eteṣāṃ dharmāṇāṃ gambhīradharmatā pratyavekṣitavyopanidhyātavyā, na ca sākṣātkartavyā ||

de ci’i phyir zhe na | de bzhin gshegs pa ni gzugs kyi skur mi blta ste de bzhin gshegs pa ni chos kyi sku’o || rigs (3) kyi bu chos nyid ni ’ong ba ’am ’gro ba med de rigs kyi bu de bzhin du de bzhin gshegs pa rnams la byon pa ’am bzhud pa med do || rigs kyi bu ’di lta ste dper na sgyu ma byed pas sprul pa’i glang po che’i tshogs sam rta’i tshogs sam dpung bu chung gi tshogs la ’ong ba ’am ’gro (4) ba med do || rigs kyi bu de bzhin du de bzhin gshegs pa la yang byon pa ’am bzhud pa med do || rigs kyi bu ’di lta ste dper na | skyes bu gnyid kyis log pa’i rmi lam du de bzhin gshegs pa gcig gam gnyis sam gsum mam bzhi ’am lnga ’am drug gam (5) bdun nam brgyad dam dgu ’am bcu ’am nyi shu ’am sum cu ’am bzhi bcu ’am lnga bcu ’am brgya ’am de las lhag pa zhig mthong ba las sad pa dang | des de bzhin gshegs pa gcig kyang ma mthong na | rigs kyi bu de ci snyam du sems | de bzhin gshegs pa (6) de dag gang nas byon | de bzhin gshegs pa de dag gang du bzhud | rtag tu ngus smras pa | rigs kyi bu rmi lam la chos gang yang yongs su grub par shes pa mi gda’o || rmi lam ni brdzun te yang dag pa ma lags so || chos ’phags kyis smras pa | rigs (7) kyi bu de de bzhin te | chos thams cad ni bcom ldan ’das kyis rmi lam lta bu’o zhes gsungs so || rigs kyi bu gang su dag de bzhin gshegs pas chos thams cad rmi lam lta bur yang dag pa ci lta ba bzhin du bstan pa mi shes pa de dag ni de bzhin gshegs pa la ming gi (278a1) sku dang gzugs kyi skur mngon par zhen par byed de | de ltar chos nyid mi shes pas de bzhin gshegs pa la byon pa dang bzhud par rtog go || gang dag de bzhin gshegs pa la byon pa dang bzhud par rtog pa’i byis pa so so’i skye bo de dag thams cad ni ’khor ba ’gro (2) ba drug po ’di dag thams cad du dong ba ’dong pa ’dong bar ’gyur ba’o || de dag thams cad ni shes rab kyi pha rol tu phyin pa las rgyang ring du gyur pa’o || de dag thams cad ni sangs rgyas kyi chos las rgyang ring du gyur pa’o || rigs kyi bu yang gang dag chos thams cad rmi lam lta bu la de bzhin (3) gshegs pas chos thams cad rmi lam lta bu’o zhes yang dag pa ci lta ba bzhin du bstan pa shes pa de dag ni chos gang la yang ’ong ba’am ’gro ba’am | skye ba ’am | ’gag par mi rtog go || gang dag chos gang la yang ’ong ba’am | ’gro ba ’am skye ba ’am | ’gag par mi rtog (4) pa de dag ni de bzhin gshegs pa’i chos nyid du rab tu shes so || gang dag de bzhin gshegs pa’i chos nyid du rab tu shes pa de dag ni de bzhin gshegs pa la byon pa’am bzhud par mi rtog go || gang dag de bzhin gshegs pa’i chos nyid de lta bu rab tu shes pa de dag ni bla na (5) med pa yang dag par rdzogs pa’i byang chub la nye bar spyod pa ste | de shes rab kyi pha rol tu phyin pa la spyod pa’o || bcom ldan ’das kyi nyan thos de dag ni yul ’khor gyi bsod snyoms don yod par za ba ste | de dang de dag ni ’jig rten gyi sbyin gnas so ||

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The Lord: Just so, Subhuti, is it with a Bodhisattva who is full of pity and concerned with the welfare of all beings, who dwells in friendliness, compassion, sympathetic joy and impartiality, who has been taken hold of by skill in means and perfect wisdom, who has correctly turned over his wholesome roots, employing the kind of transformation which has the Buddha’s sanction. Although he enters into the concentrations which are the doors to deliverance, i.e. the concentrations on emptiness, the signless and the wishless, - he nevertheless just does not realise the reality-limit, i.e. neither on the level of a Disciple, nor on that of a Pratyekabuddha. For he has at his disposal very strong and powerful helpers, in perfect wisdom and skill in means. Since he has not abandoned all beings, he is thus able to win full enlightenment, safely and securely. At the time when a Bodhisattva has made all beings into an objective support for his thought of friendliness, and with the highest friendliness ties himself to them, at that time he rises above the factiousness of the defilements and of Mara, he rises above the level of Disciple and Pratyekabuddha, (374) and he abides in that concentration [on friendliness]. But he is not one who has attained the extinction of the outflows, he achieves a complete conquest of emptiness, which [in his case] is endowed with the highest perfections. At the time when a Bodhisattva dwells in the concentration on emptiness, which is one door to freedom, at that time he does not dwell in the concentration on the Signless, nor does he realise the concentration on the Signless. It is just like a bird who on its wings courses in the air. It neither falls onto the ground, nor does it stand anywhere on any support. It dwells in space, just in the air, without being either supported or settled therein. Just so a Bodhisattva dwells in the dwelling of emptiness, achieves complete conquest over emptiness. Just so he dwells in the dwelling of the Signless and Wishless, and achieves complete conquest over the Signless and Wishless. But he does not fall into emptiness, or into the Signless, or into the Wishless, with his Buddha-dharmas remaining incomplete. It is as with a master of archery, strong, well trained, perfectly trained in archery. He first would shoot one arrow upwards. He would then send after that another arrow which would check the fall of the first. By a regular succession of arrows he would not permit that first arrow to fall to the ground, and that arrow would be kept up in the air until he should decide that it should fall to the ground. In the same way a Bodhisattva who courses in perfect wisdom and who is upheld by skill in means, does not realise that farthest reality-limit until his wholesome roots are matured, well matured in full enlightenment. Only when his wholesome roots are matured, well matured in full enlightenment, (375) only then does he realise that farthest reality-limit. A Bodhisattva who courses in perfect wisdom, who develops perfect wisdom, should therefore contemplate and meditate on the deep true nature of those dharmas, but he should not realise it.

evam ukte āyuṣmān subhūtir bhagavantam etad avocat - duṣkarakārako bhagavan bodhisattvo mahāsattvaḥ | paramaduṣkarakārako bhagavan bodhisattvo mahāsattvaḥ, yaḥ śūnyatāyāṃ carati, śūnyatayā ca viharati, śūnyatāṃ ca samādhiṃ samāpadyate, na ca bhūtakoṭiṃ sākṣātkaroti | atyāścaryam idaṃ bhagavan, paramāścaryam idaṃ sugata | evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - evam etat subhūte, evam etat | duṣkarakārako bodhisattvo mahāsattvaḥ | paramaduṣkarakārako bodhisattvo mahāsattvaḥ yaḥ śūnyatāyāṃ carati, śūnyatāyāṃ ca viharati, śūnyatāṃ ca samādhiṃ samāpadyate, na ca bhūtakoṭiṃ sākṣātkaroti | tat kasya hetoḥ? tathā hi subhūte bodhisattvasya mahāsattvasya sarvasattvā aparityaktāḥ | tasyeme evaṃrūpāḥ praṇidhānaviśeṣā bhavanti - mayaite sarvasattvāḥ parimocayitavyā iti | yadā bodhisattvo mahāsattva evaṃ cittam abhinirharati - sarvasattvā mamāparityaktāḥ, mayaite parimocayitavyā iti, śūnyatāṃ ca samādhivimokṣamukham abhinirharati, ānimittaṃ ca samādhivimokṣamukham abhinirharati, apraṇihitaṃ ca samādhivimokṣamukhamabhinirharati, tadopāyakauśalyasamanvāgato bodhisattvo mahāsattvo veditavyaḥ - nāyamantarā bhūtakoṭiṃ sākṣātkariṣyaty aparipūrṇair buddhadharmaiḥ | tat kasya hetoḥ? tathā hi asyopāyakauśalyaṃ rakṣāṃ karoti | sa caivāsya cittotpādo yat tasya sarvasattvā aparityaktāḥ | sa evam anena cittotpādenopāyakauśalyena samanvāgato ’ntarā bhūtakoṭiṃ na sākṣātkaroti ||

rigs kyi bu ’di lta (6) ste | dper na rgya mtsho chen po’i nang na rin po che dag yod pa ni shar phyogs nas kyang ma ’ongs | lho nas ma yin | nub nas ma yin | byang nas ma yin | phyogs mtshams nas ma yin | steng dang ’og nas ma yin | phyogs bcu gang nas kyang ma ’ongs mod kyi ’on kyang sems can (7) dag gi dge ba’i rtsa ba la brten nas rgya mtsho chen po’i nang nas rin po che dag ’byung ste | de dag kyang rgyu med par ’byung ba ma yin gyi | rgyu dang | rkyen dang | gzhi la rag las pa yin te brten nas ’byung ngo || rin po che de dag ’gag pa yang phyogs bcu’i ’jig rten gang (278b1) du yang mi ’pho med kyi ’on kyang rkyen de dag yod na rin po che dag rab tu ’byed do || rkyen de dag med na rin po che de dag rab tu dbye ba yang med par ’gyur ro || rigs kyi bu de bzhin du de bzhin gshegs pa de dag gi sku yongs su grub pa yang phyogs bcu’i ’jig rten (2) gang nas kyang ma byon phyogs bcu’i ’jig rten gang du yang ma bzhud do || sangs rgyas bcom ldan ’das de dag gi sku rgyu med pa yang ma yin te sngon gyi spyad pas yongs su grub pa yin pas rgyu la rag las pa rkyen la rag las pa | sngon gyi phrin las rnam par smin pa las byung ba yin zhing (3) de ni phyogs bcu’i ’jig rten gyi khams gang na yang yod pa ma yin no || ’on kyang rkyen rnams yod na sku mngon par ’grub par ’gyur te | rkyen de dag med na sku mngon par grub pa yang mi snang ngo || rigs kyi bu ’di lta ste | dper na pi bang gi sgra byung ba yang gang (4) nas kyang ma ’ongs ’gags pa yang gang du yang mi ’gro gang na yang mi ’pho ste | rgyu dang rkyen tshogs pa la brten nas byung ba rgyu la rag las pa rkyen la rag las pa | ’di lta ste | pi bang gi khog pa la brten pa gas pa la brten rgyud la brten yu ba la brten shing bu la brten rgyud (5) rten la brten mi de las skyes pa’i rtsol ba la brten nas ’di ltar pi bang de las sgra ’byung ste | rgyu la rag las pa rkyen la rag las pa’i sgra de yang pi bang gi khog pa las ma byung ba gas pa las ma byung rgyud las ma byung yu ba las ma byung shing bu las ma byung rgyud rten las ma (6) byung mi de las skyes pa’i rtsol ba las sgra ma byung mod kyi | ’on kyang de dag thams cad ’dus pa las kyang sgrar gdags so || sgra de ’gags pa yang gang du yang mi ’gro’o || de bzhin du rigs kyi bu sangs rgyas bcom ldan ’das rnams kyi sku yongs su ’grub pa (7) yang rgyu la rag las pa rkyen la rag las pa dge ba’i rtsa ba’i sbyor ba du mas yongs su grub pa yin te | rgyu gcig gis ma yin rkyen gcig gis ma yin dge ba’i rtsa ba gcig gis sangs rgyas kyi sku rab tu dbye ba ma yin te rgyu med pa yang ma yin no || rgyu dang rkyen mang po (279a1) tshogs pa las byung ba yin te de ni gang nas kyang ma byon to || rgyu dang rkyen tshogs pa med kyang gang du yang mi bzhud de rigs kyi bu khyod kyis de bzhin gshegs pa de dag byon pa dang bzhud pa de ltar blta’o || rigs kyi bu chos thams cad kyi chos nyid kyis khyod kyis (2) ’di bzhin du khong du chud par gyis shig | rigs kyi bu khyod gang tshun chad de ltar de bzhin gshegs pa dang | chos thams cad skye ba med pa dang | ’gag pa med par shes pa de tshun chad khyod bla na med pa yang dag par rdzogs pa’i byang chub tu nges par ’gyur zhing | shes rab kyi (3) pha rol tu phyin pa dang thabs mkhas pa la nges par spyod par ’gyur ro || yang de bzhin gshegs pa rnams byon pa dang bzhud pa med pa ’di bshad pa’i tshes g.yo ba chen po byung ste | stong gsum gyi stong chen po’i ’jig rten gyi khams ’di thams cad ltas chen po bcwa brgyad dang (4) rnam pa drug tu g.yos pa ’di lta ste | ’gul rab tu ’gul kun tu rab tu ’gul | g.yos rab tu g.yos kun tu rab tu g.yos | ldeg rab tu ldeg kun tu rab tu ldeg | ’khrugs rab tu ’khrugs kun tu rab tu ’khrugs | chem chem rab tu chem chem kun tu rab tu chem (5) chem | ’ur ’ur rab tu ’ur ’ur kun tu rab tu ’ur ’ur te | bdud kyi gnas thams cad kyang dkrogs shing spa bkod par gyur to ||

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3. Doors to deliverance and vows about beings Subhuti: A doer of what is hard is the Bodhisattva, a doer of what is most hard, if he courses and dwells in emptiness, if he enters into the concentration on emptiness, and yet does not realise the reality-limit! Exceedingly wonderful is this, O Well-Gone! The Lord: So it is, Subhuti. For the Bodhisattva has not abandoned all beings. He has made the special vows to set free all those beings. If the mind of a Bodhisattva forms the aspiration not to abandon all beings but to set them free, and if in addition he aspires for the concentration on emptiness, the Signless, the Wishless, i.e. for the three doors to deliverance, then that Bodhisattva should be known as one who is endowed with skill in means, and he will not realise the reality-limit midway, before his Buddha-dharmas have become complete. For it is this skill in means which protects him. His thought of enlightenment (376) consists in just that fact that he does not want to leave all beings behind. When he is thus endowed with the thought of enlightenment and with skill in means, then he does not midway realise the reality-limit.

punar aparaṃ subhūte yadā bodhisattvo mahāsattva imāni gambhīrāṇi sthānāni pratyavekṣate, pratyavekṣitukāmo vā bhavati - tadyathā śūnyatāṃ samādhivimokṣamukham, ānimittaṃ samādhivimokṣamukham, (186) apraṇihitaṃ samādhivimokṣamukham, tenaivaṃ cittam abhinirhartavyam - dīrgharātramamī sattvāḥ sattvasaṃjñayopalambhe caranti | teṣāṃ sattvānām upalambhadṛṣṭikānām upalambhadṛṣṭiprahāṇāyānuttarāṃ samyaksaṃbodhim abhisaṃbudhya dharmaṃ deśayiṣyāmi | iti saṃcintya śūnyatāṃ samādhivimokṣamukhaṃ samāpadyate, na ca bhūtakoṭiṃ sākṣātkaroti | ānimittaṃ samādhivimokṣamukhaṃ samāpadyate, na ca bhūtakoṭiṃ sākṣātkaroti | apraṇihitaṃ samādhivimokṣamukhaṃ samāpadyate, na ca bhūtakoṭiṃ sākṣātkaroti | evaṃ bodhisattvo mahāsattvo ’nena cittotpādenānena copāyakauśalyena samanvāgato nāntarā bhūtakoṭiṃ sākṣātkaroti, na ca parihīyate maitrīsamādhito na karuṇāmuditopekṣāsamādhitaḥ | tat kasya hetoḥ? upāyakauśalyaparigṛhīto hi bodhisattvo mahāsattvo bhūyasyā mātrayā vivardhate śuklair dharmaiḥ | tīkṣṇatarāṇi cāsya śraddhādīnīndriyāṇi bhavanti, balabodhyamārgaṃ ca pratilabhate ||

stong gsum gyi stong chen po’i ’jig rten gyi khams na rtswa dang shing gel ba dang sman dang nags tshal ci snyed yod pa de dag thams cad byang chub (6) sems dpa’ sems dpa’ chen po chos ’phags ga la ba de logs su rab tu ’dud par gyur to || dus ma yin pa’i me tog dag kyang steng gi bar snang las ’thor zhing me tog gi char chen po dag kyang bab bo || lha rnams kyi dbang po brgya byin dang | rgyal po chen po bzhi dag (7) kyang byang chub sems dpa’ sems dpa’ chen po chos ’phags dang | byang chub sems dpa’ sems dpa’ chen po rtag tu ngu dag gi phyogs su lha’i tsan dan gyi phye ma dang lha’i me tog dag gis ’thor mngon par ’thor mngon par rab tu ’thor zhing | tshig ’di skad ces rigs (279b1) kyi bu legs so legs so || rigs kyi bu khyod kyi mthus deng bdag cag gis kyang sems can gang ’jig tshogs la lta ba’i sa la gnas pa lta ba dang bcas pa thams cad la mngon par zhen pa’i ’jig rten thams cad dang mi mthun pa don dam pa las byung ba’i gtam (2) bstan pa thos so zhes zer ro || de nas byang chub sems dpa’ sems dpa’ chen po chos ’phags la byang chub sems dpa’ sems dpa’ chen po rtag tu ngus ’di skad ces smras so || rigs kyi bus chen po g.yos pa ’jig rten du byung ba ’di’i rgyu gang lags rkyen gang (3) lags | byang chub sems dpa’ sems dpa’ chen po chos ’phags kyis smras pa | rigs kyi bu de bzhin gshegs pa rnams kyi mi byon mi bzhud pa bstan pa ’di khyod kyis dris te bdag gis bstan pas srog chags stong phrag brgyad mi skye ba’i chos la bzod pa thob (4) par gyur pa dang | srog chags khrag khrig phrag brgyad cu bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed pa dang | srog chags drug khri bzhi stong rnams la chos kyi mig rdul med cing dri ma med pa rnam par dag par gyur to || de nas byang chub sems dpa’ (5) sems dpa’ chen po rtag tu ngu dga’ ba dang rangs pa mchog tu rgya chen po dang ldan par gyur te | gang bdag gis shes rab kyi pha rol tu phyin pa dang de bzhin gshegs pa rnams byon pa dang bzhud pa med pa’i bstan pa ’di dris pas sems can ’di snyed cig gi don byas par gyur pa ni bdag (6) gis rnyed pa mchog tu legs par rnyed do || ’di nyid kyis bdag bla na med pa yang dag par rdzogs pa’i byang chub yongs su ’grub par bya ba’i dge ba’i rtsa ba mchog thob par gyur pas bla na med pa yang dag par rdzogs pa’i byang chub la bdag slar yang the tshom mi ’jug go ||

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Moreover, while a Bodhisattva either actually contemplates those deep stations, i.e. the three doors to deliverance, or becomes desirous of contemplating them, he should in his mind form the following aspiration: “For a long time those beings, because they have the notion of existence, course in the apprehension of a basis. After I have won full enlightenment I shall demonstrate dharma to those beings so that they may forsake the erroneous views about a basis.” As a free agent he then enters into the concentrations on emptiness, on the Signless, on the Wishless. A Bodhisattva who is thus endowed with this thought of enlightenment and with skill in means does not midway realise the reality-limit. On the contrary, he does not lose his concentration on friendliness, compassion, sympathetic joy and impartiality. For, upheld by skill in means, he increases his pure dharmas more and more. His faith, etc., becomes keener and keener, and he acquires the powers, the limbs of enlightenment, and the path.

punar aparaṃ subhūte bodhisattvasya mahāsattvasyaivaṃ bhavati - dīrgharātramamī sattvā dharmasaṃjñayopalambhe caranti | teṣām upalambhadṛṣṭikānām upalambhadṛṣṭiprahāṇāyānuttarāṃ samyaksaṃbodhim abhisaṃbudhya dharmaṃ deśayiṣyāmīti | so ’nena cittotpādena paurvakeṇa copāyakauśalyena samanvāgataḥ śūnyatāṃ samādhivimokṣamukhaṃ samāpadyate | na ca bhūtakoṭiṃ sākṣātkaroti | na ca parihīyate maitrīkaruṇāmuditopekṣāsamādhitaḥ | tat kasya hetoḥ? upāyakauśalyaparigṛhīto bodhisattvo mahāsattvo bhūyasyā mātrayā vivardhate śūklair dharmaiḥ | tīkṣṇatarāṇi cāsya śraddhādīnīndriyāṇi bhavanti | balabodhyaṅgāni mārgaṃ ca pratilabhate ||

bdag ni the (7) tshom med par de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas su ’gyur ro snyam pa dang | de dga’ ba dang rangs pa de dang ldan pas ta la bdun tsam du nam mkha’ la ’phags nas ta la bdun tsam na ’dug ste | ’di ltar bdag nam mkha’ la ’dug nas (280a1) byang chub sems dpa’ sems dpa’ chen po chos ’phags la bkur sti bya’o snyam du sems so || de nas lha rnams kyi dbang po brgya byin gyis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu mngon par ’phags pa mthong ste de’i sems sems kyis shes (2) nas de la lha’i me tog man dā ra ba dag byin te | ’di skad du rigs kyi bu khyod kyis lha’i me tog ’di dag gis byang chub sems dpa’ sems dpa’ chen po ches ’phags la bkur sti byed pas bkur stir gyis shig | rigs kyi bu ’di ni ngas khyod yongs su gzung ba yin te | rigs (.3) kyi bu khyod kyi mthus deng srog chags stong phrag mang po’i don byas te | rigs kyi bu gang sems can thams cad kyi phyir ci ltar khyod spro bar byed pa de ltar bskal pa gzhal du med grangs med par spro bar byed cing khur chen po khyer bar byed pa’i sems can de dag ni rnyed par dka’o (4) zhes smras so || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus lha rnams kyi dbang po brgya byin gyi drung nas me tog man dā ra ba de dag blangs te | byang chub sems dpa’ sems dpa’ chen po chos ’phags la gtor mngon par gtor mngon par rab tu gtor nas (5) bdag gi lus kyis byang chub sems dpa’ sems dpa’ chen po chos ’phags la mngon par bkab ste tshig ’di skad ces | rigs kyi bu deng slan chad khyod kyi rim gro dang zham ring bgyi ba’i slad du bdag gi lus khyod la dbul lo zhes smras te | des bdag gi lus phul (6) nas byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi mdun du thal mo sbyar te ’dug go || de nas tshong dpon gyi bu mo de dang bu mo lnga brgya de dag gis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces | rigs kyi bu bdag cag kyang khyod la lus (7) ’bul gyis bdag cag kyang dge ba’i rtsa ba ’dis chos de dag thob par gyur cig | khyod nyid dang lhan cig tu yang dang yang sangs rgyas bcom ldan ’das rnams dang | byang chub sems dpa’ rnams la bkur stir bgyi bla mar bgyi de dag dang nye bar gyur par bgyi’o zhes smras so || (280b1) de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus tshong dpon gyi bu mo la sogs pa bu mo lnga brgya la ’di skad ces smras so || bu mo dag gal te khyed nga la lhag pa’i bsam pas gnas par byed na nga la lhag pa’i bsam pas bdag nyid byin cig dang de ltar na bu mo khyed (2) ngas blang ngo || bu mo de dag gis smras pa | khyod la lhag pa’i bsam pa thag pa nas khyod kyi rjes su mthun par ’jug go | khyod la lhag pa’i bsam pas ci ’dod pa bya bar bdag nyid ’bul lo || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus tshong (3) dpon gyi bu mo la sogs pa bu mo lnga brgya de dag rgyan thams cad kyis brgyan te | shing rta lnga brgya yang brgya na nas thams cad byang chub sems dpa’ sems dpa’ chen po chos ’phags la rim gro dang zham ring bya ba’i phyir phul te | rigs kyi bu bdag ni g.yog mo ’di dag (4) ’bul zhing shing rta lnga brgya ’di dag kyang yongs su longs spyad pa’i phyir khyod la ’bul lo ||

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(377) Moreover, a Bodhisattva reflects that “for a long time those beings, because they perceive dharmas, course in the apprehension of a basis,” and he develops this aspiration as he did the former one, entering the concentration on emptiness.

punar aparaṃ subhūte bodhisattvasya mahāsattvasyaivaṃ bhavati - dīrgharātramamī sattvā nimittasaṃjñayā nimitte caranti | teṣāṃ nimittasaṃjñāprahāṇāyānuttarāṃ samyaksaṃbodhim abhisaṃbudhya dharmaṃ deśayiṣyāmīti | sa ānimittaṃ samādhivimokṣamukhaṃ samāpadyate sattvānāṃ kṛtaśaḥ | so ’nena cittotpādena paurvakeṇa copāyakauśalyena samanvāgataḥ ānimittaṃ samādhivimokṣamukhaṃ samāpadyate, na ca bhūtakoṭiṃ sākṣātkaroti | na ca parihīyate maitryāḥ karuṇāyā muditāyopekṣāyāḥ sarvasamādhitaḥ | tat kasya hetoḥ? upāyakauśalyaparigṛhīto hi bodhisattvo mahāsattvo bhūyasyā mātrayā vivardhate śūklair dharmaiḥ | tīkṣṇatarāṇi cāsya śraddhādīnīndriyāṇi bhavanti | balāni bodhyaṅgāni mārgaṃ ca pratilabhate ||

de nas lha rnams kyi dbang po brgya byin gyis rigs kyi bu de la legs so zhes bya ba phyin te | rigs kyi bu legs so legs so || rigs kyi bu de ltar byang chub sems dpa’ sems (5) dpa’ chen po dag gis ’byor pa thams cad yongs su gtang bar bya’o || yongs su gtong ba’i sems de lta bus byang chub sems dpa’ sems dpa’ chen po myur du bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya’o || de ltar na (6) chos smra bdag la mchod pa byas nas shes rab kyi pha rol tu phyin pa dang thabs mkhas pa nyan nus te rigs kyi bu sngon gyi de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas de dag gis kyang sngon byang chub sems dpa’i spyad pa spyod pa na ’di lta bu’i (7) tshul dang ’di lta bu’i gtong ba la gnas nas bla na med pa yang dag par rdzogs pa’i byang chub yang dag par bsgrubs te | shes rab kyi pha rol tu phyin pa dang thabs mkhas pa yongs su dris so || de nas byang chub sems dpa’ sems dpa’ chen po chos ’phags (281a1) kyis tshong dpon gyi bu mo la sogs pa bu mo lnga brgya po de dag dang shing rta lnga brgya po de dag byang chub sems dpa’ sems dpa’ chen po rtag tu ngu’i dge ba’i rtsa ba yongs su bkang ba’i phyir blangs te blangs nas rigs kyi bu rtag tu ngu la slar byin no || de nas (2) byang chub sems dpa’ sems dpa’ chen po chos ’phags stan las langs te bdag gi khyim du zhugs pa dang nyi ma nub par gyur to || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu ’di snyam du ’di ltar bdag chos ’dod pa’i phyir ’ongs la ’dug pa ’am nyal bar (3) byed pa ni bdag gi mi cha la ’di ni ma legs kyis byang chub sems dpa’ sems dpa’ chen po chos ’phags bdag gzung ba’i phyir ’di lta ste chos ston du phyir ma byung gi bar du bdag ’greng ba dang ’chag pa’i spyod lam gnyis kyis dus ’da’ bar bya’o zhes sems par gyur (4) to || de nas byang chub sems dpa’ sems dpa’ chen po chos ’phags lo bdun gyi bar du ting nge ’dzin gcig la snyoms par zhugs par gyur cing byang chub sems dpa’i ting nge ’dzin stong phrag gzhal du med grangs med pa dag dang shes rab kyi pha rol tu phyin (5) pa dang thabs mkhas pa las byung ba la gnas par gyur to ||

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Furthermore, he reflects that by perceiving a sign, those beings have, for a long time, coursed in the sign, and he deals with this aspiration as before, entering the concentration on the Signless.

punar aparaṃ subhūte bodhisattvasya mahāsattvasyaivaṃ bhavati - dīrgharātramamī sattvā nityasaṃjñayā sukhasaṃjñayā ātmasaṃjñayā śubhasaṃjñayā ca viparyastāḥ | tathā kariṣyāmi yathā anuttarāṃ samyaksaṃbodhim abhisaṃbudhya nityasaṃjñāyāḥ sukhasaṃjñāyāḥ ātmasaṃjñāyāḥ śubhasaṃjñāyā viparyāsasya prahāṇāya dharmaṃ deśayiṣyāmi - anityam etat sarvaṃ na nityam iti | duḥkham etat sarvaṃ na sukham iti | anātmakam etat sarvaṃ naitat sātmakam iti | aśubham etat sarvaṃ naitac chubham iti | so ’nena cittotpādena samanvāgataḥ paurvakeṇa copāyakauśalyena prajñāpāramitayā ca parigṛhīto nāntarā bhūtakoṭiṃ sākṣātkaroti (187) aparipūrṇeṣu buddhadharmeṣu | evam apraṇihitaṃ samādhivimokṣamukham upasaṃpadya viharati | na ca bhūtakoṭiṃ sākṣātkaroti | na ca parihīyate maitrīto vā karuṇāto vā muditāto vopekṣāto vā | tat kasya hetoḥ? upāyakauśalyaparigṛhīto bodhisattvo mahāsattvo bhūyasyā mātrayā vivardhate śūklair dharmaiḥ | tīkṣṇatarāṇi cāsya śraddhādīnīndriyāṇi bhavanti | balāni bodhyaṅgāni mārgaṃ ca pratilabhate | yo hi kaścit subhūte bodhisattvo mahāsattva imaṃ cittotpādam utpādayati, ity apīme sattvā dīrgharātram upalambhe caritāvinaḥ etarhy upalambhe caranti | nimittasaṃjñāyāṃ caritāvinaḥ etarhy api nimittasaṃjñāyāṃ caranti | viparyāse caritāvinaḥ etarhy api viparyāse caranti | piṇḍasaṃjñāyāṃ caritāvinaḥ etarhy api piṇḍasaṃjñāyāṃ caranti | abhūtasaṃjñāyāṃ caritāvinaḥ etarhy api abhūtasaṃjñāyāṃ caranti | mithyādṛṣṭau caritāvinaḥ etarhy api mithyādṛṣṭau caranti | tathā kariṣyāmi yathaiṣām ete doṣāḥ sarveṇa sarvaṃ sarvathā sarvaṃ na bhaviṣyanti, na prajñāsyante | ity evaṃ sarvasattvān samanvāharati | evaṃ ca bodhisattvo mahāsattvo ’nena smṛtisamanvāhāreṇānena cittotpādena samanvāgataḥ upāyakauśalyena ca samanvāgataḥ prajñāpāramitayā ca parigṛhītaḥ evam eteṣāṃ gambhīrāṇāṃ dharmāṇāṃ dharmatāṃ pratyavekṣamāṇaḥ śūnyatāto vā ānimittato vā apraṇihitato vā anabhisaṃskārato vā anutpādato vā ajātito vā abhāvato vā | asthānam etat subhūte ’navakāśaḥ, yatsa bodhisattvo mahāsattva evaṃ jñānasamanvāgato ’nabhisaṃskāre vā patet, traidhātukena vā sārdhaṃ saṃvaset, naitat sthānaṃ vidyate ||

byang chub sems dpa’ sems dpa’ chen po rtag tu ngu yang lo bdun gyi bar du gnyid dang rmugs pa med par spyod lam rnam pa gnyis kyis dus ’da’ bar byed de | lo bdun gyi bar du ’dod pa’i (6) rtog pa ma byung | gnod sems kyi rtog pa ma byung | rnam par ’tshe ba’i rtog pa ma byung | ro la brkam pa ma yin sems kyi rnam par rtog pa ma byung ste | gzhan du na byang chub sems dpa’ sems dpa’ chen po chos ’phags ting nge ’dzin las nam ldang bar ’gyur | bdag (7) cag gis kyang khri gang la rigs kyi bu de ’dug nas chos ston par ’gyur ba byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi chos kyi khri bsham na bdag gis sa phyogs ’di chag chag ma btab kyis | sa phyogs gang du byang chub sems dpa’ (281b1) sems dpa’ chen po chos ’phags shes rab kyi pha rol tu phyin pa dang thabs mkhas pa rab tu ston pa ’gyur ba der legs par byug par bya me tog sna tshogs mngon par dgram mo snyam mo || tshong dpon gyi bu mo la sogs pa bu mo lnga brgya de dag kyang byang chub sems (2) dpa’ sems dpa’ chen po rtag tu ngu’i rjes su slob cing spyod lam gnyis kyis dus ’da’ bar byed de | bya ba thams cad kyang de’i rjes su ’jug go || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus lha’i sgra dag las byang chub sems dpa’ (3) sems dpa’ chen po chosa’aphagasa da ste zhag bdun na ting nge ’dzin ’di las ldang ste langs nas grong khyer gyi dbus su ’dug ste chos ston par ’gyur ro zhes thos so || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus lha’i sgra de thos (4) pa dang | dga’ mgu yi rangs rab tu dga’ mgu zhing bde ba dang | yid bde ba skyes te | tshong dpon gyi bu mo la sogs pa bu mo lnga brgya dang lhan cig tu sa phyogs de phyags nas chos kyi khri rin po che sna bdun gyi rang bzhin bshams so || de (5) nas bu mo de dag gis rang rang gi bla gos lus las phud de bla gos lnga brgya po de dag stan gang la byang chub sems dpa’ sems dpa’ chen po chos ’phags ’dug nas chos ston par ’gyur ba der bting ngo || de ltar byang chub sems dpa’ sems dpa’ (6) chen po chos ’phags kyi chos kyi stan bshams pa la bu mo de dag thams cad dga’ mgu yi rangs rab tu dga’ zhing mgu ba dang | yid bde ba skyes par gyur to || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus phyogs der chag chag (7) gdab par ’dod na | ci nas kyang bdud sdig can gyis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu de chu ma rnyed nas sems mi dga’ zhing sdug bsngal te | yid mi bde bar gyur cing | sems gzhan du ’gyur ba dang | gang gis de’i dge ba’i (282a1) rtsa ba nub par ’gyur ba dang | mchod pa de yang mi mdzes par bya ba’i phyir gang gis sa phyogs der chag chag ’debs pa’i chu de thams cad kyang mi snang ba nyid du byas pas kun tu chu btsal na ma rnyed do || de nas byang chub sems dpa’ (2) sems dpa’ chen po rtag tu ngu ’di snyam du ma la bdag gi lus phug la khrag gis sa phyogs ’di chag chag gdab bo || de ci’i phyir zhe na | sa phyogs ’di ni rdul che ste sa phyogs ’di nas rdul gyi khams byung bas byang chub sems dpa’ sems dpa’ (3) chen po chos ’phags kyi lus la phog na mi rung gis bdag gi lus gdon mi za bar ’jig pa’i chos can ’dis ci zhig bya | bdag gi lus ’di lta bu’i bya ba la zhig pa ni sla’i nus pa med pa’i bya ba la ’dod pa’i rgyu dang ’dod pa’i gzhis yang dang yang du (4) ’khor bar ’khor zhing | bdag gi lus stong phrag mang po de lta bu’i gnas su zhig pa ni ’di lta bu’i gnas sam | chos yongs su gzung ba’i phyir ni ma yin te | ’dod pa de lta bu’i chos can la zhig pa yin no snyam du bsams so || de nas byang chub (5) sems dpa’ sems dpa’ chen po rtag tu ngus de ltar bsams nas mtshon rnon po blangs te | bdag gi lus kun tu phug nas rang gi khrag gis sa phyogs de thams cad du chag chag btab bo || byang chub sems dpa’ sems dpa’ chen po rtag tu ngu’i rjes su (6) slob pa tshong dpon gyi bu mo la sogs pa bu mo lnga brgya de dag thams cad kyis kyang mtshon rnon po blangs te | rang rang gi lus phug nas rang rang gi khrag gis sa phyogs de thams cad du chag chag btab ste | de dag la bdud sdig can des dge ba’i rtsa ba’i bar chad (7) bya ba’i glags gang du rnyed par ’gyur ba byang chub sems dpa’ sems dpa’ chen po rtag tu ngu dang bu mo de dag thams cad sems gzhan du gyur pa med do || de nas lha rnams kyi dbang po brgya byin ’di snyam du sems te | byang chub sems dpa’ sems dpa’ (282b1) chen po rtag tu ngu ’di tsam du chos ’dod pa dang | ci tsam du yi dam la brtan pa dang | ci tsam du go cha chen po bgos pa dang | lus dang srog dang longs spyod rnams la mi lta ba dang | bla na med pa yang dag par rdzogs pa’i byang chub rtogs par bya ba’i phyir ’di (2) lta ste | bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas nas ’khor ba’i sdug bsngal yongs su dpag tu med pa las sems can thams cad thar bar bya’o snyam du lhag pa’i bsam pa la zhugs pa ni ngo mtshar to snyam mo || (3) de nas lha rnams kyi dbang po brgya byin gyis khrag de dag thams cad lha’i tsan dan gyi chur byin gyis brlabs te | lha’i tsan dan gyi chu dri dam pa rgya che ba bsam gyis mi khyab pa dang ldan pa de’i dris sa phyogs de kho ra khor yug tu dpag tshad lnga brgya tshang bar (4) yongs su khyab bo || de nas lha rnams kyi dbang po brgya byin gyis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces | rigs kyi bu legs so legs so || rigs kyi bu khyod kyi brtson ’grus bsam gyis mi khyab pa legs so || (5) khyod kyi chos ’dod pa dang chos yongs su tshol ba yang legs te | rigs kyi bu sngon gyi de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas de dag gis kyang lhag pa’i bsam pa ’di lta bu dang | brtson ’grus ’di lta bu dang | chos ’dod (6) pa ’di lta bus bla na med pa yang dag par rdzogs pa’i byang chub yang dag par bsgrubs so zhes smras so || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu ’di snyam du sems te | bdag gis byang chub sems dpa’ sems dpa’ chen po chos (7) ’phags kyis chos kyi stan ni bting sa phyogs ’di phyag dar ni legs par byas | chag chag ni lags par btab na bdag gis me tog gang dag gis sa phyogs ’dir gtor bar bya ba dang | byang chub sems dpa’ sems dpa’ chen po chos ’phags chos ’chad (283a1) cing chos kyi stan la ’dug pa la gtor bar bya ba’i me tog de dag gang nas rnyed par ’gyur snyam mo || de nas lha rnams kyi dbang po brgya byin gyis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces | rigs kyi bu lha’i (2) me tog man dā ra ba ’di dag long la khyod kyis sa phyogs ’di dag tu me tog bkram par gyis shig | byang chub sems dpa’ sems dpa’ chen po chos ’phags chos ston cing chos kyi khril ’dug pa la yang gtor cig ces smras nas | des de la lha’i me tog (3) man dā ra ba lha’i kha la stong byin no || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus me tog de dag blangs te | me tog kha cig gis ni sa phyogs der me tog bkram pa byas so || me tog kha cig gis ni byang chub sems dpa’ sems dpa’ (4) chen po chos ’phags la gtor to || de nas byang chub sems dpa’ sems dpa’ chen po chos ’phags lo bdun ’das pa dang ting nge ’dzin de las langs te | chos kyi stan gang na yod pa der ’ongs nas stan bting ba la ’dug ste | ’khor brgya stong phrag du mas yongs (5) su bskor cing mdun gyis bltas nas shes rab kyi pha rol tu phyin pa ston to || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus byang chub sems dpa’ sems dpa’ chen po chos ’phags mthong ma thag tu ’di lta ste | dper na bsam gtan dang po (6) la snyoms par zhugs pa’i dge slong rtse gcig tu yid la byed pa bzhin du bde ba de lta bu thob bo ||

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Furthermore, a Bodhisattva reflects: “For a long time have these beings been perverted by the perceptions of permanence, of happiness, of the self, of loveliness. I will act in such a way that, after my full enlightenment, I shall demonstrate dharma in order that they may forsake the perverted views of the perception of permanence, of happiness, of the self, of loveliness, and in order that they may learn that ‘impermanent is all this, not permanent; ill is all this, not happiness; without self is all this, not with a self; repulsive is all this, not lovely.’ “Endowed with this thought of enlightenment, (378) and with the previously described skill in means, taken hold of by perfect wisdom, he does not realize the reality-limit midway, before all his Buddha-dharmas are complete. He dwells thus, and he has entered on the concentration on the Wishless, but he does not lose his concentration on friendliness, etc. For, upheld by skill in means, he increases more and more his pure dharmas. His faith, etc., becomes keener and keener, and he acquires the powers, the limbs of enlightenment, and the path. If a Bodhisattva raises the following thought: “These beings also have for a long time been in the habit of coursing in the apprehension of a basis, and even just now they do so. They have for a long time been in the habit of coursing in the apprehension of a basis, and even just now they do so. They have for a long time been in the habit of coursing in the perception of signs, in perverted views, in perceptions of material objects, in perceptions of unreal objects, in wrong views, and even now they continue to do so. Thus will I act that these faults in each and every way may cease to be in them, that they will be inconceivable in them”; if a Bodhisattva brings all beings to mind in such a way, if he is endowed with this recollection of all beings, with this production of thought, and with skill in means, if he is taken hold of by perfect wisdom, and if, endowed with all these qualities, he thus contemplates the true nature of those deep dharmas - through their emptiness, or Signlessness, or Wishlessness, or through their being uneffected, unproduced, without birth, (379) without any positivity - then it is quite impossible that such a Bodhisattva, who is endowed with such a cognition, could either fall into the Uneffected, or become intimate with what belongs to the triple world. That cannot possibly be.

evaṃ hi subhūte bodhisattvo mahāsattvaḥ paripraṣṭavyo bodhisattvena mahāsattvenānuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmena - katameṣāṃ dharmāṇāṃ parijayaḥ kartavyaḥ? kiyad rūpāṇi ca cittāny abhinirhartavyāni? yāni cittāny abhinirharan bodhisattvo mahāsattvo na śūnyatāṃ sākṣātkaroti, na ānimittaṃ sākṣātkaroti, nāpraṇihitaṃ sākṣātkaroti, nānabhisaṃskāraṃ sākṣātkaroti, nānutpādaṃ sākṣātkaroti, nājātiṃ sākṣātkaroti, nābhāvaṃ sākṣātkaroti, prajñāpāramitāṃ ca bhāvayati | sacet subhūte bodhisattvo mahāsattvo bodhisattvena mahāsattvenaivaṃ pṛṣṭa evaṃ vyākaroti - śūnyataiva bodhisattvena mahāsattvena manasi kartavyā | ānimittam evāpraṇihitam evānabhisaṃskāra evānutpāda evājātir evābhāva eva bodhisattvena mahāsattvena manasi kartavya iti | sacet taṃ sarvasattvāparityāgacittotpādaṃ nopadarśayet, upāyakauśalyaṃ vā na vyākuryāt, veditavyam etat subhūte nāyaṃ vyākṛto bodhisattvo mahāsattvo ’nuttarāyāṃ samyaksaṃbodhāv avinivartanīyatve taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ | tat kasya hetoḥ? yo hy asāv avinivartanīyasya bodhisattvasya mahāsattvasyāveṇiko dharmaḥ, taṃ dharmaṃ na sūcayati, na prabhāvayati, nopadarśayati, na prajānāti, paripṛṣṭo na vyākaroti, na visarjayati, na tāṃ bhūmim avakrāmayati, yo ’vinivartanīyasya bodhisattvasya mahāsattvasya bhūmir iti ||

de la byang chub sems dpa’ sems dpa’ chen po chos ’phags shes rab kyi pha rol tu phyin pa ston pa ni ’di yin te | ’di lta ste chos thams cad mnyam pa nyid (7) pas shes rab kyi pha rol tu phyin pa mnyam pa nyid do || chos thams cad dben pa nyid pas shes rab kyi pha rol tu phyin pa dben pa nyid do || chos thams cad g.yo ba med pa nyid pas shes rab kyi pha rol tu phyin pa g.yo ba med pa nyid do || chos thams cad (283b1) rlom pa med pa nyid pas shes rab kyi pha rol tu phyin pa rlom pa med pa nyid do || chos thams cad khengs pa med pa nyid pas shes rab kyi pha rol tu phyin pa khengs pa med pa nyid do || chos thams cad ro gcig pa nyid pas shes rab kyi pha rol tu phyin pa ro gcig (2) pa nyid do ||

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4. Irreversibility Suppose that a Bodhisattva is asked by another Bodhisattva who wants to win full enlightenment: “Over which dharmas should one achieve complete conquest? What kind of aspiration should one form in one’s mind, aspirations which enable a Bodhisattva not to realise emptiness, or the Signless, or the Wishless, or the Uneffected, or non-production, or non-positivity, but to go on developing the perfection of wisdom?” If the Bodhisattva answers that just emptiness should be attended to, just the Signless, just the Wishless, just the Uneffected, just non-production, just no-birth, just non-positivity, and if he should not make manifest this production of the thought of the non-abandonment of all beings, or if he should not include skill in means in his answer, then one must know that this Bodhisattva has not in irreversibility been predicted to full enlightenment by the Tathagatas of the past. For he does not indicate this special dharma of an irreversible Bodhisattva [i.e. the non-abandonment of all beings], does not make much of it, does not make it manifest, does not wisely know it, does not include it in his answer, and he does not induce others to enter into that stage [of skill in means] which is the true stage of an irreversible Bodhisattva.

subhūtir āha - syāt punar bhagavan paryāyo yena paryāyeṇa bodhisattvo mahāsattvo ’vinivartanīyo (188) bhavet? bhagavān āha - syāt subhūte sa paryāyo yena paryāyeṇa sa bodhisattvo mahāsattvo ’vinivartanīyo bhavet | saced bodhisattvo mahāsattva imāṃ prajñāpāramitāṃ śrutvā vā aśrutvā va evaṃ pratipadyeta, evaṃ visarjayet - avinivartanīyo bodhisattvo mahāsattvo veditavyaḥ | subhūtir āha - tena hi bhagavan bahavo bodhāya caranti | alpakāḥ punar ya evaṃ visarjayanti | bhagavān āha - tathā hi subhūte alpakās te bodhisattvā mahāsattvā ye vyākṛtā avinivartanīyāyāṃ jñānabhūmau | ye punas te vyākṛtā bhaviṣyanti, te evaṃ visarjayiṣyanti | te te bodhisattvā mahāsattvottaptāvaropitakuśalamūlā veditavyāḥ | te te bodhisattvā mahāsattvā asaṃhāryāḥ sadevamānuṣāsureṇa lokena |

chos thams cad mu med pa nyid pas shes rab kyi pha rol tu phyin pa mu med pa nyid do || chos thams cad skye ba med pa nyid pas shes rab kyi pha rol tu phyin pa skye ba med pa nyid do || chos thams cad ’gag pa med pa nyid pas shes rab kyi pha rol tu phyin (3) pa ’gag pa med pa nyid do || nam mkha’ mu med pa nyid pas shes rab kyi pha rol tu phyin pa mu med pa nyid do || rgya mtsho mu med pa nyid pas shes rab kyi pha rol tu phyin pa mu med pa nyid do || ri rab sna tshogs pa nyid pas shes rab kyi pha rol tu phyin pa sna tshogs pa nyid (4) do || nam mkha’ rtog pa med pa nyid pas shes rab kyi pha rol tu phyin pa rtog pa med pa nyid do || gzugs mu med pa nyid pas shes rab kyi pha rol tu phyin pa mu med pa nyid do ||

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(380) Subhuti: And how can a Bodhisattva, in regard to this question, be regarded as irreversible? The Lord: He should be known as an irreversible Bodhisattva if, whether he has heard this perfection of wisdom or not, he hits upon the correct answer. Subhuti: There are many who course towards enlightenment, but a few only could give the correct answer. The Lord: Because few only are the Bodhisattvas who have been predicted to the irreversible stage on which this cognition becomes possible. But those who have been predestined for it, they will give the correct answer. One can be sure that they have planted splendid wholesome roots in the past, and the whole world, with its Gods, men and Asuras, cannot overwhelm them.

sacet punaḥ subhūte bodhisattvo mahāsattvaḥ svapnāntaragato ’pi svapnopamāḥ sarvadharmā iti vyavalokayati, na ca sākṣātkaroti, idam api subhūte avinivartanīyasya bodhisattvasya mahāsattvasyāvinivartanīyalakṣaṇaṃ veditavyam ||

de bzhin du tshor ba dang | ’du shes dang | ’du byed rnams dang | rnam (5) par shes pa mu med pa nyid pas shes rab kyi pha rol tu phyin pa mu med pa nyid do || sa’i khams mu med pa nyid pas shes rab kyi pha rol tu phyin pa mu med pa nyid do ||

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5. Dream experiences and the mark of irreversibility Furthermore, if a Bodhisattva even in his dreams beholds that “all dharmas are like a dream,” but does not realize [that experience, regarding it as final] then also that should be known as the irreversible mark of an irreversible Bodhisattva.

punar aparaṃ subhūte bodhisattvo mahāsattvaḥ svapnāntaragato ’pi śrāvakabhūmau vā pratyekabuddhabhūmau vā traidhātukāya ca spṛhām anuśaṃsācittaṃ notpādayati, idam api subhūte avinivartanīyasya bodhisattvasya mahāsattvasyāvinivartanīyalakṣaṇaṃ veditavyam ||

de bzhin du chu’i khams dang | me’i khams dang | rlung gi khams mu med pa nyid pas shes (6) rab kyi pha rol tu phyin pa mu med pa nyid do ||

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It is another mark if, even in his dreams, neither the level of Disciple or Pratyekabuddha, nor anything that belongs to the triple world, becomes an object of his longing, or appears advantageous to him.

punar aparaṃ subhūte bodhisattvo mahāsattvaḥ svapnāntaragato ’py anekaśatāyāḥ parṣado ’nekasahasrāyā yāvad anekakoṭīniyutaśatasahasrāyāḥ parṣado madhyagataṃ maṇḍalamāle niṣaṇṇaṃ bhikṣusaṃghaparivṛtaṃ bodhisattvasaṃghapuraskṛtaṃ dharmaṃ deśayantaṃ tathāgatam arhantaṃ samyaksaṃbuddhamātmānaṃ paśyati | idam api subhūte avinivartanīyasya bodhisattvasya mahāsattvasyāvinivartanīyalakṣaṇaṃ veditavyam ||

nam mkha’i khams mu med pa nyid pas shes rab kyi pha rol tu phyin pa mu med pa nyid do || rnam par shes pa’i khams mu med pa nyid pas shes rab kyi pha rol tu phyin pa mu med pa nyid do ||

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It is another mark if, even in his dreams, he sees himself as a Tathagata, - in the middle of an assembly of many hundreds of thousands of niyutas of kotis of persons, (381) seated in a circular hall with a peaked roof, surrounded by a community of monks, revered by the community of Bodhisattvas, demonstrating dharma.

punar aparaṃ subhūte bodhisattvo mahāsattvaḥ svapnāntaragato ’pi vaihāyasamabhyudgamya sattvebhyo dharmaṃ deśayati, tāṃ ca vyāmaprabhāṃ saṃjānīte, tāṃś ca bhikṣūnabhinirmimīte, ye ’nyāsu dikṣu gatvā anyeṣu lokadhātuṣu buddhakṛtyaṃ kurvanti, dharmaṃ ca deśayanti | evam api subhūte svapnāntaragatoa ‘vinivartanīyo bodhisattvo mahāsattvaḥ saṃjānīte | idam api subhūte avinivartanīyasya bodhisattvasya mahāsattvasyāvinivartanīyalakṣaṇaṃ veditavyam ||

rdo rje lta bu’i chos mnyam (7) pa nyid pas shes rab kyi pha rol tu phyin pa mnyam pa nyid do || chos thams cad ma ’dres pa nyid pas shes rab kyi pha rol tu phyin pa ma ’dres pa nyid do || chos thams cad dmigs su med pa nyid pas shes rab kyi pha rol tu phyin pa dmigs su med pa nyid do ||

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It is another mark, if, even in his dreams, he rises into the air and demonstrates dharma to beings, if he perceives the halo round the Buddha, if he conjures up monks who go into the different directions to fulfil the functions of Buddhas in other world systems and demonstrate dharma there. Even when he dreams he has such perceptions.

punar aparaṃ subhūte svapnāntaragato bodhisattvo mahāsattvo notrasyati, na saṃtrasyati, na saṃtrāsam āpadyate | grāmaghāte vā nagaraghāte vā nigamaghāte vā janapadaghāte vā rāṣṭraghāte vā agnidāhe vā vartamāne vyālamṛgān vā tato ’nyān api vā kṣudramṛgajātīn dṛṣṭvā śiraśchede vā pratyupasthite tato ’nyāny api vā mahābhayabhairavāṇi duḥkhadaurmanasyāni vā prāpya tato ’nyeṣām api vā sattvānāṃ mahābhayabhairavāṇi duḥkhāni dṛṣṭvā nāsya bhayabhairavam utpadyate, notrasyati na saṃtrasyati na saṃtrāsam āpadyate | tataś ca svapnāntarāt prativibuddhasya samanantaravyutthitasyaivaṃ bhavati - svapnopamam idaṃ sarvaṃ traidhātukam | evaṃ ca mayā anuttarāṃ samyaksaṃbodhim abhisaṃbudhya samyagdeśayatā dharmo deśayitavya iti | idam api subhūte avinivartanīyasya bodhisattvasya mahāsattvasyāvinivartanīyalakṣaṇaṃ veditavyam ||

chos (284a1) thams cad rnam par ’jig pa mnyam pa nyid pas shes rab kyi pha rol tu phyin pa rnam par ’jig pa mnyam pa nyid do || chos thams cad byed pa med pa nyid pas shes rab kyi pha rol tu phyin pa byed pa med pa nyid do || chos thams cad bsam gyis mi khyab pa (2) nyid pas shes rab kyi pha rol tu phyin pa bsam gyis mi khyab pa nyid du rig par bya’o zhes bya ba yin no || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu de ltar ’dug bzhin du de’i tshe chos thams cad mnyam pa nyid ces bya ba’i ting nge ’dzin gyi rgyal po skyes (3) par gyur to || chos thams cad dben pa zhes bya ba’i ting nge ’dzin dang | chos thams cad g.yo ba med pa zhes bya ba’i ting nge ’dzin dang | chos thams cad rlom pa med pa zhes bya ba’i ting nge ’dzin dang | chos thams cad khengs pa med pa zhes bya ba’i ting nge ’dzin dang | (4) chos thams cad ro gcig pa zhes bya ba’i ting nge ’dzin dang | chos thams cad mu med pa zhes bya ba’i ting nge ’dzin dang | chos thams cad skye ba med pa zhes bya ba’i ting nge ’dzin dang | chos thams cad ’gag pa med pa zhes bya ba’i ting nge ’dzin dang | nam mkha’ mu med pa (5) zhes bya ba’i ting nge ’dzin dang | rgya mtsho mu med pa zhes bya ba’i ting nge ’dzin dang | ri rab sna tshogs pa zhes bya ba’i ting nge ’dzin dang | nam mkha’ rtog pa med pa zhes bya ba’i ting nge ’dzin dang | gzugs mu med pa zhes bya ba’i ting nge ’dzin dang | de bzhin du tshor ba (6) dang ’du shes dang ’du byed rnams dang rnam par shes pa mu med pa zhes bya ba’i ting nge ’dzin dang | sa’i khams mu med pa zhes bya ba’i ting nge ’dzin dang | de bzhin du chu’i khams dang me’i khams dang rlung gi khams mu med pa zhes bya ba’i ting nge ’dzin dang | nam mkha’i (7) khams mu med pa zhes bya ba’i ting nge ’dzin dang | rnam par shes pa’i khams mu med pa zhes bya ba’i ting nge ’dzin dang | rdo rje lta bu zhes bya ba’i ting nge ’dzin dang | chos thams cad ma ’dres pa zhes bya ba’i ting nge ’dzin dang | chos thams cad dmigs su med pa (284b1) zhes bya ba’i ting nge ’dzin dang | chos thams cad rnam par ’jig pa mnyam pa nyid ces bya ba’i ting nge ’dzin dang | chos thams cad byed pa med pa zhes bya ba’i ting nge ’dzin dang | chos thams cad bsam gyis mi khyab pa zhes bya ba’i ting nge ’dzin te | byang chub (2) sems dpa’ sems dpa’ chen po rtag tu ngus de lta bu la sogs pa’i ting nge ’dzin gyi sgo brgya stong phrag drug cu rab tu thob par gyur to ||

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It is another mark if, when he dreams, he remains unafraid when a village, town, city, or kingdom is sacked; or when he sees a huge conflagration spreading; or when he sees wild beasts or other offensive animals; or when his head is about to be cut off, or when he is subjected to other great fears and terrors, and when he sees the fears and terrors to which other beings are subjected. In no case do fear and terror arise in him, and he remains unafraid. And immediately after he has woken up from his dream, he reflects that “like a dream is all this which belongs to the triple world. And in that sense should I demonstrate dharmas after I have won enlightenment, as one who demonstrates dharma correctly.”

(189) punar aparaṃ subhūte avinivartanīyasya bodhisattvasya mahāsattvasya svapnāntaragatasya nairayikān sattvān dṛṣṭvā evaṃ bhavati - tathā kariṣyāmi yathā me ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya buddhakṣetre sarveṇa sarvaṃ sarvathā sarvaṃ sarve ’py apāyā na bhaviṣyantīti | idam api subhūte avinivartanīyasya bodhisattvasya mahāsattvasyāpāyapariśuddhilakṣaṇaṃ veditavyam ||

’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa las chos ’phags kyi le’u zhes bya ste sum cu rtsa gcig pa’o || || (3) rab ’byor byang chub sems dpa’ sems dpa’ chen po rtag tu ngus ting nge ’dzin gyi sgo brgya stong phrag drug cu thob ma thag tu | shar phyogs dang lho phyogs dang nub phyogs dang byang phyogs dang mtshams dang ’og dang steng gi phyogs dang phyogs bcu’i ’jig rten stong gsum (4) gyi stong chen po’i ’jig rten gyi khams gang gā’i klung gi bye ma snyed dag na | sangs rgyas bcom ldan ’das gang gā’i klung gi bye ma snyed dag dge slong gi dge ’dun gyis yongs su bskor cing byang chub sems dpa’i tshogs kyis mdun du byas te tshul ’di lta bu nyid dang ming ’di (5) nyid dang yi ge ’di nyid kyis shes rab kyi pha rol tu phyin pa ’di ’chad pa mthong ngo ||

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It is again another mark of irreversibility if a Bodhisattva, on seeing in his dreams (382) the beings that are in the hells, reflects that “Thus will I act that in my Buddha-field, after I have won full enlightenment, there shall be no states of woe at all!” This also should be known as a mark which shows that an irreversible Bodhisattva has become so pure that he can never again be reborn [against his will] in the states of woe.

tatra subhūte kathaṃ vijñāyetāsyāvinivartanīyasya bodhisattvasya mahāsattvasyānuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya buddhakṣetre sarveṇa sarvaṃ sarvathā sarvaṃ sarve ’py apāyā na bhaviṣyantīti? sacet subhūte bodhisattvo mahāsattvaḥ svapnāntaragato ’pi nirayagatāṃs tiryakpretagatān vā sattvān dṛṣṭvā smṛtiṃ pratilabhate | sa tāṃ smṛtiṃ pratilabhya evaṃ cintayati - tathā kariṣyāmi yathā me ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya buddhakṣetre sarveṇa sarvaṃ sarvathā sarvaṃ sarve ’pyapāyā na bhaviṣyantīti | evaṃ subhūte bodhisattvasya mahāsattvasyāpāyapariśuddhilakṣaṇaṃ veditavyam | idam api subhūte avivartanīyasya bodhisattvasya mahāsattvasyāvinivartanīyalakṣaṇaṃ veditavyam ||

’di lta ste dper na | da ltar nga stong gsum gyi stong chen po’i ’jig rten gyi khams ’di na chos ston pa dge slong gi dge ’dun gyis yongs su bskor cing | byang chub sems (6) dpa’i tshogs gyis mdun du byas te tshul ’di nyid dang ming ’di nyid dang yi ge ’di nyid kyis shes rab kyi pha rol tu phyin pa ’di ’chad pa bzhin no || de mang du thos pa bsam gyis mi khyab pa dang thos pa rgya mtsho dang ldan par gyur te | gar skyes pa thams cad du yang nam (7) yang sangs rgyas dang bral bar ma gyur to || skye ba thams cad du yang gang dang gang du sangs rgyas bcom ldan ’das rnams mngon sum du ’gyur ba de dang de dag tu skyes te | tha na rmi lam na yang sangs rgyas bcom ldan ’das dag dang mi ’bral bar ’gyur ro || (285a1) nges mi khom pa thams cad ni spangs dal ba phun sum tshogs pa ni bsgrubs so ||

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And how could one know that there would be no states of woe in the Buddha-field of that Bodhisattva? If a Bodhisattva, on seeing in his dreams the beings reborn in the hells, as animals, or as Pretas, sets up mindfulness and determines to bring about a Buddha-field without such states of woe, then that should be known as the mark which shows that he has become so pure that he can never again be reborn in the states of woe.

punar aparaṃ subhūte svapnāntaragato bodhisattvo mahāsattvo nagaradāhe vā grāmadāhe vā vartamāne prativibuddhaḥ saṃstataḥ svapnād evaṃ samanvāharati yathā - mayā svapnāntaragatena ye ākārāḥ yāni liṅgāni yāni nimittāni dṛṣṭāni, yair ākārair yair liṅgair yair nimittair avivartanīyo bodhisattvo mahāsattvo dhārayitavyaḥ, te ākārās tāni liṅgāni tāni nimittāni mama saṃvidyante | etena satyena satyavacanenāyaṃ nagaradāho vā grāmadāho vā vartamāna upaśāmyatu, śītibhavatu, astaṃ gacchatu | sacet subhūte grāmadāho vā nagaradāho vopaśāmyati, śītībhavati, astaṃ gacchati, veditavyam etat subhūte vyākṛto ’yaṃ bodhisattvo mahāsattvas taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair avinivartanīyo ’nuttarāyāḥ samyaksaṃbodher iti | sacen nopaśāmyati, na śītībhavati, nāstaḥ gacchati, veditavyam etat subhūte nāyaṃ vyākṛto bodhisattvo mahāsattvo ’nuttarāyāṃ samyaksaṃbodhāv iti | sacet punaḥ subhūte so ’gnidāho ’tikramya gṛhād gṛhaṃ rathyāyā rathyām anyatarānyatarāṃ rathyāṃ vā gṛhaṃ vā gacchati, dahati, nopaśāmyati, na śītībhavati, nāstaṃ gacchati, veditavyam etat subhūte dharmapratyākhyānaṃ duṣprajñasaṃvartanīyaṃ tena bodhisattvena mahāsattvena karmopacitam | tato ’syaitad dṛṣṭadharmasaṃvartanīyam eva karma vipacyate | tata eva dharmapratyākhyānāt sāvaśeṣaṃ karmaivaṃ vipacyate | ity ayaṃ subhūte heturayaṃ pratyayo ’sya bodhisattvasya mahāsattvasyāvinivartanīyalakṣaṇatāyā iti | ayam api subhūte bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher dhārayitavyaḥ ||

de nas bcom ldan ’das kyis tshe dang ldan pa kun dga’ bo la bka’ stsal pa | kun dga’ bo rnam grangs ’dis kyang shes rab kyi pha rol tu phyin pa ’di byang chub (2) sems dpa’ sems dpa’ chen po rnams kyi thams cad mkhyen pa’i ye shes sgrub pa yin par rig par bya’o || kun dga’ bo de lta bas na byang chub sems dpa’ sems dpa’ chen po thams cad mkhyen pa’i ye shes thob par ’dod pa dag gis shes rab kyi pha rol tu (3) phyin pa ’di la spyad par bya’o || shes rab kyi pha rol tu phyin pa ’di mnyan par bya 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 ton du bya bri bar bya de bzhin gshegs pa’i byin gyi (4) rlabs kyis glegs bam chen po la yi ge gsal zhing rab tu gsal pa legs par bris te | me tog dang bdug pa dang dri dang | phreng ba dang byug pa dang | phye ma dang rol mo dang | na bza’ dang gdugs dang | rgyal mtshan dang dril bu dang | ba dan dang khor (5) khor yug tu mar me’i phreng ba dang mchod pa rnam pa mang pos | bkur stir bya bla mar bya rjed par bya mchod par bya ri mor bya bsnyen bkur bya ste kun dga’ bo ’di ni nga’i rjes su bstan pa’o || de ci’i phyir zhe na | shes rab kyi pha rol tu phyin pa ’di las thams cad (6) mkhyen pa’i ye shes yongs su rdzogs par ’gyur ro || kun dga’ bo ’di ji snyam du sems de bzhin gshegs pa khyod kyi ston pa yin nam | kun dga’ bos gsol pa | bcom ldan ’das bdag gi ston pa lags so || bde bar gshegs pa bdag gi ston (7) pa lags so || de skad ces gsol pa dang | bcom ldan ’das kyis tshe dang ldan pa kun dga’ bo la ’di skad ces bka’ stsal to || kun dga’ bo khyod kyi ston pa de bzhin gshegs pa la kun dga’ bo khyod kyis lus kyi las byams pa yid du ’ong ba dang ngag gi (285b1) las byams pa yid du ’ong ba dang yid kyi las byams pa yid du ’od pas rim gror byas te | de lta bas na kun dga’ bod ltar nga bzhugs te ’tsho zhing gzhes pa’i sku ’di la ci ltar khyod kyis dga’ ba dang dang ba dang dad pa dang ri mor byas pa kun dga’ bo de ltar nga ’das nas (2) shes rab kyi pha rol tu phyin pa ’di la yang byos shig | kun dga’ bo ci nas shes rab kyi pha rol tu phyin pa ’di nub par mi ’gyur zhing ci nas khyod skyes bu tha mar mi ’gyur bar kun dga’ bo khyod la lan gnyis lan gsum du yongs su gtad do rjes su yongs su gtad do || kun (3) dga’ bo shes rab kyi pha rol tu phyin pa ’di ’jig rten na ci srid du rab tu spyod pa de srid du de bzhin gshegs pa bzhugs par rig par bya’o ||

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Furthermore, a Bodhisattva may dream [a prophetic dream] to the effect that a town or village is on fire. After he has woken up, he considers thus: “I have the attributes, tokens and signs which I have seen, in my dream, as the attributes, tokens and signs by which an irreversible Bodhisattva should be borne in mind. Because of this Truth, because of my utterance of this Truth, let this town fire or village fire, which is taking place there, be appeased, cooled, extinguished.” If that fire is then extinguished, one should know (383) that that Bodhisattva has been predicted to full enlightenment by the Tathagatas in the past; if it is not extinguished, one should know that he has not been so predicted. If again, Subhuti, instead of being appeased, this conflagration passes beyond all bounds and spreads from house to house, from road to road, then one should know that this Bodhisattva has in the past collected karma consisting in the refusal of dharma, conducive to weakness in wisdom. From that results the karma of his which led him to this experience in his present life [i.e. to his distress at being unable to control that fire], which is just a result of karma left over from his refusal of dharma [in the past]. For, as you know, a Bodhisattva’s past lives condition the [absence or presence of the] mark of irreversibility later on. A Bodhisattva who succeeds in controlling the fire should, on the other hand, be borne in mind as irreversible from full enlightenment.

punar aparaṃ subhūte yair ākārair yair liṅgair yair nimittair avinivartanīyo bodhisattvo mahāsattvo dhārayitavyaḥ, tān ākārāṃs tāni liṅgāni tāni nimittāni deśayiṣyāmi | tat sādhu ca suṣṭhu ca śṛṇu, manasi kuru, bhāṣiṣye ’haṃ te | sādhu bhagavann ity āyuṣmān subhūtir bhagavataḥ pratyaśrauṣīt | bhagavān etad avocat - sacet subhūte kaścid eva puruṣo vā strī vā dārako vā dārikā vā (190) amanuṣyeṇa gṛhīto bhaved āviṣṭaḥ | tatra bodhisattvena mahāsattvena upasaṃkramya evam adhiṣṭhānaṃ samanvāhartavyam | saced ahaṃ haiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair vyākṛto ’nuttarāyāṃ samyaksaṃbodhau, pariśuddho me ’dhyāśayaḥ anuttarāṃ samyaksaṃbodhim abhisaṃboddhum | yathāham anuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmaḥ, pariśuddho me manasikāro ’nuttarāyāṃ samyaksaṃbodhau | apagataṃ me śrāvakacittaṃ pratyekabuddhacittaṃ ca, tena mayā anuttarā samyaksaṃbodhir abhisaṃboddhavyā | nāhaṃ nānuttarāṃ samyaksaṃbodhim abhisaṃbhotsye | abhisaṃbhotsya evāham anuttarāṃ samyaksaṃbodhim | ye ’pi te aprameyeṣv asaṃkhyeyeṣu lokadhātuṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti, na teṣāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ kiṃcid ajñātaṃ vā adṛṣṭaṃ vā aviditaṃ vā asākṣātkṛtaṃ vā anabhisaṃbuddhaṃ vā | yathā te buddhā bhagavanto jānanto mamādhyāśayam - ity apy aham anuttarāṃ samyaksaṃbodhim abhisaṃbhotsye iti | anena satyena satyavacanena iyaṃ strī vā puruṣo vā dārako vā dārikā vā yenāmanuṣyagraheṇa gṛhīto vā āviṣṭo vā, so ’pakrāmatu | sacet so ’manuṣyaḥ evaṃ bhāṣamāṇena bodhisattvena mahāsattvena nāpakrāmati, veditavyam etat subhūte nāyaṃ vyākṛto bodhisattvo mahāsattvas taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhāv iti | sacet punaḥ subhūte evaṃ bhāṣamāṇasya bodhisattvasya mahāsattvasya so ’manuṣyo ’pakrāmati, veditavyam etat subhūte vyākṛto ’yaṃ bodhisattvo mahāsattvas taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhāv iti ||

kun dga’ bo de srid du de bzhin gshegs pa chos ston par rig par bya’o || kun dga’ bo gang shes rab kyi pha rol tu phyin pa ’di (4) nyan pa dang ’dzin pa dang ’chang ba dang klog pa dang kun chub par byed pa dang | rab tu gdon pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton byed pa dang yi ger ’dri ba dang | me tog dang bdug pa dang dri dang phreng ba dang byug pa dang phye ma dang na bza’ dang gdugs dang rgyal (5) mtshan dang dril bu dang ba dan dag dang khor yug tu mar me’i phreng ba dang mchod pa rnam pa mang po dag gis | bkur stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsnyen bkur byed pa’i sems can de dag ni sangs rgyas mthong ba dang dam pa’i chos nyan pa dang dge ’dun la rim (6) gro byed pa dang ma bral bar rig par bya’o || kun dga’ bo sems can de dag ni de bzhin gshegs pa’i drung na spyod par rig par bya’o || bcom ldan ’das dgyes shing de skad ces bka’ stsal pa dang | byang chub sems dpa’ sems dpa’ chen po byams pa la sogs pa dang tshe dang (7) ldan pa rab ’byor dang tshe dang ldan pa shā ri’i bu dang tshe dang ldan pa kun dga’ bo dang lha rnams kyi dbang po brgya byin dang lha dang mi dang lha ma yin dang dri zar bcas pa’i ’jig rten yi rangs te | bcom ldan ’das kyis gsungs pa la mngon par bstod do || ’phags pa (286a1) shes rab kyi pha rol tu phyin pa brgyad stong pa las yongs su gtad pa’i le’u zhes bya ste sum cu rtsa gnyis pa’o || || bcom ldan ’das ma ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa rdzogs so || || (2) rgya gar gyi mkhan po shākyasena dang dzāny na siddhi dang zhu chen gyi lo tstsha ba ban de dharmatāshila la sogs pas bsgyur cing zhus te gtan la phab | slad kyis dbang phyug dam pa’i mnga’ bdag bod kyi dpal lha btsan po bkra shis lha sde btsan gyi bkas | rgya gar gyi mkhan po subh(3)ṣita dang | sgra bsgyur gyi lo tstsha ba dge slong rin chen bzang pos ’grel pa dang mthun par bsgyur | slad kyis rgya gar gyi mkhan po panḍita chen po di paṃkarashridzānāna dang | zhu chen gyi lo tstsha ba dge slong rin chen bzang pos yul dbus kyi ’grel pa dang gtugs nas (4) bcos shing zhus te gtan la phab | yang slad kyis kyi smad gnye thang na mo cher | panḍita chen po di paṃkarashridzānina dang | lo tstsha ba ’bro ma rgyal ba’i ’byung gnas gnyis kyis brgyad stong pa bshad pa’i dus su che long zhig gtan la phab | phyis ra sgreng gtsug lag khang du (5) lo tstsha ba ’bro ma rgyal ba’i ’byung gnas kyis rgya gar gyi mdo gsum dang gtugs nas lan gnyis gtan la phab | slad kyis yang lo tstsha ba de nyid kyis bshad pa mdzad cing phran tshegs kyang gtan la phab | dus phyis lo tstsha ba chen po shākya’i dge slong blo ldan shes rab (6) kyis kha che’i dpe dang yul dbus kyi dpe du ma bsags nas gtan la phab || ||

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6. Irreversibility and the magical power of veracity And once more, Subhuti, I will demonstrate the attributes, tokens and signs by which an irreversible Bodhisattva should be borne in mind. Listen well and attentively. I will teach you. Subhuti: So be it, O Lord. The Lord: If a person, - man or woman, boy or girl, - were seized or possessed by a ghost, then a Bodhisattva, who has come across him, should perform the Act of Truth, and say: “If it is true that I have been predicted to full enlightenment by the Tathagatas of the past, (384) and if it is true that my intention to win full enlightenment is perfectly pure, - to the extent that I want to win full enlightenment and that my attention to it is perfectly pure, to that extent I have left behind the thoughts of Disciples and Pratyekabuddhas. It is my duty to win full enlightenment. Not shall I not win full enlightenment! But I shall win just full enlightenment! There is nothing that the Buddhas and Lords who reside in countless world systems have not cognized, seen, felt and fully known. Those Buddhas and Lords know my earnest intention that also I want to win full enlightenment. – Because this is the truth, because this is an utterance of the Truth, may he depart who seized and possessed that person with his ghostly seizure!” If, as a result of these words of the Bodhisattva that ghost does not depart, one should know that the Bodhisattva has not had his prediction; but if he departs one should know that he has had his prediction to full enlightenment.

āryāṣṭasāhasrikāyāṃ prajñāpāramitāyām upāyakauśalyamīmāṃsāparivarto nāma viṃśatitamaḥ || (191)

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