Bibliotheca Polyglotta

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 ||

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.

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