punar aparaṃ śāriputra vyādhikāntāramadhyagatena bodhisattvena mahāsattvena notrasitavyaṃ na saṃtrasitavyaṃ na saṃtrāsam āpattavyam |
evaṃ cānenopaparīkṣitavyaṃ cintayitavyaṃ tulayitavyam - neha sa kaścid dharmo yo vyādhyā bādhyate, nāpi sa kaścid dharmo yo vyādhir nāma |
evaṃ tena śūnyatā pratyavekṣitavyā |
na cotrasitavyaṃ na saṃtrasitavyaṃ na saṃtrāsam āpattavyam |
na ca śāriputra bodhisattvena mahāsattvenaivaṃ cittam utpādayitavyam - cireṇānuttarāṃ samyaksaṃbodhim abhisaṃbhotsye iti notrasitavyaṃ na saṃtrasitavyaṃ na saṃtrāsam āpattavyam |
tat kasya hetoḥ? yo hi cittakṣaṇaḥ, iyatī saiṣā apūrvā koṭir yad utākoṭiḥ |
evaṃ tena bodhisattvena mahāsattvena na duṣkarasaṃjñotpādayitavyā - bahvī dīrghā caiṣā apūrvā koṭir iti, ekacittakṣaṇasamāyuktā hy eṣā apūrvā koṭir yad utākoṭiḥ |
evaṃ śāriputra bodhisattvena mahāsattvena cireṇānuttarāṃ samyaksaṃbodhim abhisaṃbhotsye iti notrasitavyaṃ na saṃtrasitavyaṃ na saṃtrāsam āpattavyam |
yaḥ khalu punaḥ śāriputra bodhisattvo mahāsattva ebhyaś cānyebhyaś ca dṛṣṭaśrutamatavijñātebhyo bhayabhair avebhyo notrasyati na saṃtrasyati na saṃtrāsam āpadyate, jñātavyam idaṃ śāriputra bhavyo ’yaṃ kulaputro vā kuladuhitā vā anuttarāṃ samyaksaṃbodhim abhisaṃboddhum iti |
evaṃ ca śāriputra bodhisattvena mahāsattvena mahāsaṃnāhaḥ saṃnaddhavyaḥ - tathā kariṣyāmi, tathā dṛḍhaṃ vīryam ārapsye, yathā me anuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya satastasmin buddhakṣetre sarvasattvānāṃ sarveṇa sarvaṃ sarvathā sarvaṃ sarvavyādhayo na bhaviṣyanti, na prajñāsyante |
tathā kariṣyāmi, yathā tathāgatānām uktavādī yathoktakārī ca bhaviṣyāmi |
tathā ca prajñāpāramitāyāṃ parijayaṃ kariṣyāmi sarvasattvānāṃ kṛtaśaḥ, yathā prajñāpāramitāpi me tasmin samaye paripūriṃ gamiṣyatīti ||
de nas lha rnams kyi dbang po brgya byin gyis bram ze’i khye’u’i cha byad mi snang bar byas nas | bdag nyid kyi lus su byang (271a1) chub sems dpa’ sems dpa’ chen po rtag tu ngu’i mdun du ’dug nas ’di skad ces rigs kyi bu khyod de lta bu’i yid ma la brtan pa dang | de lta bu’i chos don du gnyer pa ’di ni legs so legs so ||
sngon gyi de bzhin gshegs pa dgra bcom pa yang dag par (2) rdzogs pa’i sangs rgyas dag gis kyang sngon byang chub sems dpa’i spyad pa spyod pa na | shes rab kyi pha rol tu phyin pa dang thabs mkhas pa yongs su zhus pas chos rin po che shin tu thob nas bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas so ||
rigs kyi bu nga (3) la snying dang khrag dang rus pa dang rkang gis bya ba med kyi | nga khyod sad pa’i phyir ’dir ’ongs kyis | rigs kyi bu khyod kyis mchog slongs shig | rigs kyi bu khyod la mchog ci lta bu zhig sbyin par bya zhes smras so ||
des de la smras pa | brgya byin sangs rgyas kyi chos bla na med pa dag bdag (4) la stsol cig | brgya byin gyis smras pa | rigs kyi bu yul ’di la ni nga’i nus pa yod pa ma yin te | yang yul ’di sangs rgyas bcom ldan ’das rnams kyi yul du gyur pa yin gyis | mchog gzhan slongs shig | rtag tu ngus smras pa | bdag gi lus yongs su rdzogs (5) par bya ba’i gnas ’di la ni lha’i dbang po brgya byin khyod brtson pa chung bar gyis shig | lha’i dbang po nga’i lus ’di la bdag nyid kyis bden pa’i byin gyi rlabs bya’o ||
lha’i dbang po bden pa gang gis bdag bla na med pa yang dag par rdzogs pa’i byang chub las phyir mi ldog par de bzhin (6) gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams kyis lung bstan cing | bdag gi lhag pa’i bsam pa g.yo med par mkhyen na | bden pa de dang bden pa’i tshig des bdag gi lus sngon gyi ci lta ba bzhin du gyur cig ces byas pa dang | de nas skad cig (7) thang cig yud tsam de la sangs rgyas kyi mthu dang | lhag pa’i bsam pa yongs su dag pas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu’i lus sngon gyi ci lta ba bzhin du gnas pa dang | nad med pa dang gnod pa med par gyur to ||
de nas lha rnams kyi dbang po brgya byin (271b1) dang | bdud sdig can yang spobs pa med par gyur te | byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la lan glan par spobs pa ma skyes nas de nyid du mi snag bar gyur to ||
de nas tshong dpon gyi bu mo des byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces (2) smras so ||
rigs kyi bu khyod tshur shog | bdag gi khyim gang na yod pa der ’dong ngo ||
bdag gis pha ma’i drung nas nor blangs te | ’di lta ste chos ’dod pa’i phyir gang gis shes rab kyi pha rol tu phyin pa de yang mchod par bya ba dang | ’phags pa byang chub sems dpa’ (3) sems dpa’ chen po chos ’phags de la yang bkur stir bya ba khyod la sbyin no ||
de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu tshong dpon gyi bu mo de dang ’grogs nas | de’i rang gi khyim gang na yod pa der dong ste phyin nas sgo drung du bsdad do ||
de nas tshong dpon gyi bu (4) mo de rang gi khyim du phyin nas pha ma la ’di skad ces smras so ||
yab yum gser dang dngul dang rin po che dang nor bu dang gos dang me tog dang bdug pa dang dri dang phreng ba dang byug pa dang phye ma dang chos gos dang gdugs dang rgyal mtshan dang dril bu dang ba dan dang rol mo’i yo byad sna tshogs (5) dag bdag la stsol cig | bdag kyang khyed kyis stsal pa’i g.yog mo bu mo lnga brgya ’di dag dang lhan cig dgyer gsol | byang chub sems dpa’ sems dpa’ chen po rtag tu ngu dang bdag cag ’grogs te | byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi (6) drung du mchod pa bgyi ba’i slad du mchi’o ||
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Furthermore, a Bodhisattva will not be afraid in a district infested by epidemics.
But he should consider, reflect and deliberate that ‘there is no dharma here which sickness could oppress, nor is that which is called ‘sickness’ a dharma.”
In that manner he should contemplate emptiness,
and he should not be afraid.
But he should not think that “it will be an excessively long time before I shall win full enlightenment,” and he should not tremble at such a thought.
For that thought-moment [which in reality has not been produced] is the extreme limit of something which has no beginning; in other words, it is the absence of a limit.
A Bodhisattva should therefore avoid dwelling in his mind on difficulties, and he should think that “great and long is this limit which has no beginning, for it is connected with one single thought-moment, in other words, it is the absence of a limit.”
This will prevent a Bodhisattva from trembling at the thought that it will be long before he will win full enlightenment.
Moreover, Subhuti, if these and other fears and terrors, be they seen, heard, felt or known, do not cause a Bodhisattva to tremble, then one should know that “this son or daughter of good family is capable of knowing full enlightenment.”
A Bodhisattva should therefore put on the great armour of the thought (365,1): “Thus will I act, thus will I exert firm vigour that, after I have won full enlightenment, all beings in my Buddha-field shall not suffer from sickness, and shall not even know what it is.
I will act in such a way that I shall preach what the Tathagatas have taught, and that I will do what I have preached.
And I will so master the perfection of wisdom, for the sake of all beings, that on that occasion also the perfection of wisdom will in me come to fulfillment.”
Complete text
1. Parivarta