Bibliotheca Polyglotta

abhimānaparivartaścaturviṃśatitamaḥ |

..

.

Chapter XXIV Conceit

atha khalu bhagavān punar apy āyuṣmantam ānandam āmantrayate sma - yasmin khalu punar ānanda samaye bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ śikṣate, prajñāpāramitāyāṃ yogam āpadyate, prajñāpāramitāṃ bhāvayati, tasmin ānanda samaye ye trisāhasramahāsāhasre lokadhātau mārāḥ pāpīyāṃsaḥ, te sarve saṃśayitā bhavanti - kim ayaṃ bodhisattvo mahāsattvo ’ntarā bhūtakoṭiṃ sākṣātkariṣyati śrāvakabhūmau vā pratyekabuddhabhūmau vā, utāho anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate iti | punar aparam ānanda tasmin samaye mārāḥ pāpīyāṃsaḥ śokaśalyaviddhā bhavanti yasmin samaye bodhisattvo mahāsattvaḥ prajñāpāramitāvihāreṇa viharati | punar aparam ānanda yasmin samaye bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carati, prajñāpāramitāyāṃ yogam āpadyate, prajñāpāramitāṃ bhāvayati, tasmin samaye mārāḥ pāpīyāṃso bodhisattvasya mahāsattvasya viheṭhām upasaṃharanti, bhayaṃ saṃjanayanti, ulkāpātān diśi diśy utsṛjanti, digdāhān upadarśayanti - apy eva nāmāyaṃ bodhisattvo mahāsattvo ’valīyeta vā romaharṣo vā asya bhavet, yenāsyaikacittotpādo ’pi kṣīyetānuttarāyāṃ samyaksaṃbodher iti | tatra ānanda na sarvasya bodhisattvasya mahāsattvasya māraḥ pāpīyān upasaṃkrāmati viheṭhanābhiprāyaḥ, api tu kasyacid upasaṃkrāmati, kasyacin nopasaṃkrāmati ||

.. .. .. .. ..

. . . . .

1. Conditions which open a bodhisattva to Mara’s influence At the time when a Bodhisattva trains in perfect wisdom, makes endeavours about it and develops it, all the Evil Maras in the great trichiliocosm are in a state of uncertainty: “Will this Bodhisattva prematurely realize the reality-limit on the level of Disciple or Pratyekabuddha, or will he know full enlightenment?” Moreover, when a Bodhisattva dwells in the dwelling of perfect wisdom, the Evil Maras are pierced by the dart of sorrow. When a Bodhisattva courses in perfect wisdom, makes endeavours about it and develops it, the Evil Maras think how they can hurt him. They may, for instance, try to make him afraid by letting loose a shower of meteors in all directions, causing the impression that the horizon is all aflame. They hope that then the Bodhisattva will become cowed, that his hair will stand on end, so that at least one single thought directed on full enlightenment might get extinguished. (417) But Mara, the Evil One, does not attempt to hurt each and every Bodhisattva. Some he tries to hurt, and others not.

ānanda āha - kiyad rūpasya bhagavan bodhisattvasya mahāsattvasya upasaṃkrāmati māraḥ pāpīyān viheṭhanābhiprāyaḥ? bhagavān āha - yena ānanda bodhisattvena mahāsattvena pūrvāntataḥ prajñāpāramitāyāṃ bhāṣyamāṇāyām adhimukticittaṃ notpāditaṃ bhavati, asya ānanda bodhisattvasya mahāsattvasya māraḥ pāpīyān upasaṃkrāmati viheṭhanābhiprāyaḥ, avatāraṃ cāsya labhate ||

..

.

Ananda: What kind of a Bodhisattva does Mara try to hurt? The Lord: Mara tries to hurt a Bodhisattva who in the past, when the perfection of wisdom was being taught, did not produce a thought of firm belief, and he gains entry to him.

punar aparam ānanda yo bodhisattvo mahāsattvo gambhīrāyāṃ prajñāpāramitāyāṃ bhāṣyamāṇāyāṃ saṃśayaprāpto bhavati, vimatim utpādayati - syād veyaṃ prajñāpāramitā, evaṃ na vā syād iti, asyāpy ānanda bodhisattvasya mahāsattvasya māraḥ pāpīyān upasaṃkrāmati viheṭhanābhiprāyaḥ, avatāraṃ cāsya labhate ||

..

.

He tries to hurt Bodhisattvas who, when this deep perfection of wisdom is being taught, are seized by uncertainties, feel perplexed, and think that “perhaps this perfection of wisdom is so, perhaps it is not so”;

punar aparam ānanda yo bodhisattvo mahāsattvaḥ kalyāṇamitravirahito bhavati, pāpamitraparigṛhītaś ca bhavati, sa gambhīrāṇi gambhīrāṇi sthānāni prajñāpāramitāyāṃ bhāṣyamāṇāyāṃ na śṛṇoti, aśṛṇvan na jānāti, ajānan na paripṛcchati - kathaṃ prajñāpāramitā bhāvayitavyeti, asyāpy ānanda bodhisattvasya mahāsattvasya māraḥ pāpīyān upasaṃkrāmati viheṭhanābhiprāyaḥ, avatāraṃ cāsya labhate ||

..

.

or Bodhisattvas who lack the good friend, who have been taken hold of by bad friends, who, when the perfection of wisdom is being taught, do not hear about the very deep stations, remain in ignorance of them, and do not ask how the perfection of wisdom should be developed;

punar aparam ānanda yo bodhisattvo mahāsattvo ’saddharmaparigrāhakamālīno bhavati - eṣa mama sahāyakaḥ, sarvārtheṣu māṃ na parityajati, bahavo ’pi bodhisattvā mahāsattvā mamānye ’pi sahāyakāḥ santi | na ca punas te mamābhiprāyaṃ paripūrayanti | ayaṃ tu mayā pratirūpaḥ sahāyo labdhaḥ | ayaṃ mamābhiprāyaṃ paripūrayiṣyati | asyāpy ānanda bodhisattvasya mahāsattvasya māraḥ pāpīyān upasaṃkrāmati viheṭhanābhiprāyaḥ, avatāraṃ cāsya labhate ||

.. .. .. .. ..

. . . . .

or Bodhisattvas who cling to someone who upholds that which is not the true dharma, and say: “I am his adherent, and in all things he does not abandon me. (418) There are many other Bodhisattvas whom I might adhere to, but they do not suit me. I have taken this one as my fitting companion and he will suit me.”

(207) punar aparam ānanda yo bodhisattvo mahāsattvo ’syāṃ gambhīrāyāṃ prajñāpāramitāyāṃ bhāṣyamāṇāyām anyaṃ bodhisattvam evaṃ vadet - gambhīrā bateyaṃ prajñāpāramitā | kiṃ tavainayā śrutayā? na hy evam atra yujyamānam anyeṣu sūtrānteṣu yathā tathāgatena bhāṣitam | aham apy asyāmagādham āsvādaṃ na labhe | kiṃ tavainayā śrutayā likhitayā veti? evam anyān api bodhisattvān mahāsattvān vivecayate | asyāpy ānanda bodhisattvasya mahāsattvasya māraḥ pāpīyān upasaṃkrāmati viheṭhanābhiprāyaḥ, avatāraṃ cāsya labhate ||

.. .. .. .. ..

. . . . .

Moreover, a Bodhisattva might, when this deep perfection of wisdom is being taught, say to another Bodhisattva: “Deep, indeed, is this perfection of wisdom! What point is there in your listening to it? For even when I apply myself to it in the way in which the Tathagata has taught in the other Sutrantas, even then I do not get to the bottom of it, nor derive any enjoyment from it. What is the point in your hearing and writing it? In that way he tries to estrange other Bodhisattvas. Mara comes also to such a Bodhisattva, tries to hurt him, and gains entry to him.

punar aparam ānanda yasmin samaye bodhisattvo mahāsattvo ’nyān bodhisattvān avamanyate - ahaṃ vivekavihāreṇa viharāmi, nānye vivekavihāreṇa viharanti, nānyeṣāṃ vivekavihārāḥ saṃvidyante iti | tasminn ānanda samaye māraḥ pāpīyāṃs tuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajāto bhavati, saṃharṣajāto harṣitacittaḥ prītiprāmodyajāto bhavati | tat kasya hetoḥ? dūrīkarotyeṣo ’nuttarāṃ samyaksaṃbodhim iti ||

.. .. ..

. . .

Furthermore, Ananda, Mara becomes contented, elated and enraptured, he is overjoyed, exultant and glad, thrilled, delighted and jubilant, in case a Bodhisattva despises other Bodhisattvas, and thinks: “I dwell in the dwelling of detachment, but not so they; not theirs the dwelling in detachment.” And Mara is so joyful because this Bodhisattva keeps far away from full enlightenment.

punar aparam ānanda yasmin samaye bodhisattvasya mahāsattvasya nāmagrahaṇaṃ vā gotragrahaṇaṃ vā dhutaguṇaparikīrtanaṃ vā bhavati, evaṃ sa tāvanmātrakeṇa tato ’nyān bodhisattvān mahāsattvān peśalān kalyāṇadharmaṇo ’vamanyate | te ca tasya guṇā na saṃvidyante, ye ’vinivartanīyānāṃ bodhisattvānāṃ mahāsattvānāṃ prajñāpāramitāyāṃ caratāṃ guṇāḥ, te ākārās tāni liṅgāni tāni nimittāni tasya na saṃvidyante | so ’saṃvidyamāneṣv avinivartanīyaguṇeṣu kleśam utpādayati, yad uta ātmānam utkrośayati, parān paṃsayati - na khalv ete teṣu dharmeṣu saṃdṛśyante, yatrāhaṃ saṃdṛśya iti | tatra mārāṇāṃ pāpīyasām evaṃ bhavati - na śūnyāni mārabhavanāni bhaviṣyanti, utsadāni bhaviṣyanti | mahānirayāstiryañcaḥ pretaviṣayā āsurāś ca kāyotsadā bhaviṣyantīti | tathā ca māraḥ pāpīyān adhiṣṭhāsyati, yathā te bodhisattvā mahāsattvā evaṃ pravṛttā adhyākrāntā lābhasatkāreṇa bhaviṣyanti, ādeyavacanāś ca bhaviṣyanti | te tayā ādeyavacanatayā bahujanaṃ grāhayiṣyanti | teṣāṃ ca sa mahājanaḥ śrotavyaṃ śraddhātavyaṃ maṃsyate | te dṛṣṭvā śrutvā ca teṣām anukṛtim āpatsyante | te dṛṣṭaśrutānukṛtim āpadyamānā na tathatvāya śikṣiṣyante, na tathatvāya pratipatsyante, na tathatvāya yogam āpatsyante | evaṃ te na tathatāyāṃ śikṣamāṇā na tathatāyāṃ pratipadyamānā na tathatāyāṃ yogam āpadyamānāḥ saṃkleśaṃ vivardhayiṣyanti | evaṃ te viparyastayā cittasaṃtatyā yad yad eva karma ārapsyante kāyena vā vācā vā manasā vā, tat sarvam anirdiṣṭatvāyākāntatvāyāpriyatvāyāmanaāpatvāya saṃvartsyate | evaṃ te mahānirayotsadā bhaviṣyanti, tiryañcaḥ pretaviṣayā āsurāś ca kāyāḥ, mārabhavanāni cotsadāni bhaviṣyanti | imam apy ānandārthavaśaṃ saṃpaśyan māraḥ pāpīyāṃs tuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajāto bhavati ||

.. .. .. .. .. .. .. .. .. .. .. .. .. ..

. . . . . . . . . . . . . .

Furthermore, when a Bodhisattva takes on a name or clan, or when his ascetic qualities are proclaimed, he may regard that as a sufficient reason to despise other Bodhisattvas, well-behaved and lovely in character though they may be. (419) But he has not got the qualities of irreversible Bodhisattvas who course in perfect wisdom, nor their attributes, tokens or signs. Since he has not got the irreversible qualities, he gives rise to defilement, i.e. he exalts himself, deprecates others, and thinks that they are not equal to those dharmas, as he is. The Evil Maras then foresee that the realms of Mara will not remain empty, that the great hells, the animal kingdom, the world of the Pretas, and the assemblies of the Asuras will be overcrowded. And Mara, the Evil One, becomes still more determined, and thinks: “With this kind of start those Bodhisattvas will soon be smothered by gain and honour. They will become plausible talkers, and with their plausible talk they will catch hold of many people. Those people will decide to listen to them, will imitate what they have seen and heard, and in consequence will not train in Thusness, not progressing in it, not making endeavours about it, they will still further increase their defilements. So it will come about that all the deeds - of body, voice or mind - which they may undertake with their perverted mentality shall lead them to a rebirth in conditions which are unserviceable, disagreeable, unpleasing, and unpleasant. In consequence the realms of Mara will become overcrowded, i.e. the great hells, the animal world, the world of the Pretas, and (420) the assemblies of the Asuras.” When he considers this sequence of events, Mara the Evil One becomes contented, elated, enraptured, overjoyed, exultant and jubilant.

punar aparam ānanda yasmin samaye bodhisattvo mahāsattvaḥ śrāvakayānikena pudgalena sārdhaṃ kalahāyati vivadati vigṛhṇīte ākrośet paribhāṣeta vyāpadyeta doṣam utpādayati, tasmin (208) samaye mārasya pāpīyasa evaṃ bhavati - dūrīkariṣyati batāyaṃ kulaputraḥ sarvajñatām, atidūre sthāsyati sarvajñatāyāḥ sacet punar bodhisattvayānikaḥ pudgalo ’nyena bodhisattvayānikena pudgalena sārdhaṃ kalahāyati vivadati vigṛhṇīte ākrośati paribhāṣate vyāpadyate doṣam utpādayati, tatra māraḥ pāpīyān bhūyasyā mātrayā tuṣṭo bhavati, udagra āttamanāḥ pramuditaḥ prītisaumanasyajāto bhavati | evaṃ cāsya bhavati - ubhāv apy etau bodhisattvau dūre sthāsyataḥ sarvajñatāyā iti ||

.. ..

. .

Furthermore, Ananda, when a Bodhisattva fights with a person belonging to the vehicle of the Disciples, disputes and quarrels with him, abuses and reviles him, feels ill-will and hatred for him, then Mara thinks that “surely, this son of good family will keep away from all-knowledge, he will remain far away from it.” Mara becomes still more jubilant if a person belonging to the vehicle of the Bodhisattvas fights with someone else who also belongs to the vehicle of the Bodhisattvas, for he thinks that “both these Bodhisattvas remain far from all-knowledge.”

punar aparam ānanda yo bodhisattvo mahāsattvo vyākṛto ’vyākṛtena bodhisattvena mahāsattvena sārdhaṃ kalahāyet vivadet vigṛhṇīyāt ākrośet paribhāṣeta vyāpadyeta doṣam utpādayet, cittaṃ cāghātayet, tena bodhisattvena mahāsattvena cittotpāde tāvata eva kalpān saṃnāhaḥ saṃnāhyaḥ, saced asyāparityaktā sarvajñatā ||

..

.

But if a Bodhisattva who has had his prediction fights with another Bodhisattva who has also had his prediction, and cherishes malice for him – for a great many aeons he must, if he has such an attitude of mind, put on the armour [which enables him to struggle against it], - unless, of course, he has abandoned all-knowledge completely. (421,1)

evam ukte āyuṣmān ānando bhagavantam etad avocat - asti bhagavaṃs teṣāṃ cittotpādānāṃ kiṃcin niḥsaraṇam, utāho tāvata eva kalpān avaśyaṃ tena bodhisattvena mahāsattvena saṃnāhaḥ saṃnahyaḥ? bhagavān āha - saniḥsaraṇam ānanda mayā dharmo deśitaḥ śrāvakayānikānāṃ pratyekabuddhayānikānāṃ bodhisattvayānikānāṃ ca pudgalānām | tatra ānanda yo ’yaṃ bodhisattvayānikaḥ pudgalo bodhisattvayānikena pudgalena sārdhaṃ kalahāyitvā vivaditvā vigṛhya ākruśya paribhāṣya vyāpadya doṣam utpādya na pratideśayati, nāyatyāṃ saṃbarāya pratipadyate, anuśayaṃ vahati, anuśayabaddho viharati, nāham ānanda tasya pudgalasya niḥsaraṇaṃ vadāmi | avaśyaṃ tena ānanda pudgalena punar eva tāvata eva kalpān saṃnāhaḥ saṃnahyaḥ | yaḥ punar ānanda bodhisattvayānikaḥ pudgalo bodhisattvayānikena pudgalena sārdhaṃ kalahāyitvā vivaditvā vigṛhya ākruśya paribhāṣya vyāpadya doṣam utpādya pratideśayati, pratideśya āyatyāṃ saṃvarāya pratipadyate, evaṃ ca cittam utpādayati - yena mayā sarvasattvānāṃ vigrahā vivādā virodhotsārayitavyā nidhyāpayitavyāḥ praśamayitavyāḥ, so ’haṃ nāma svayam eva vivadāmi | lābhā me durlabdhā na sulabdhāḥ, yo ’haṃ jalpite pratijalpāmi | yena mayā sarvasattvānāṃ saṃkramabhūtena bhavitavyam, so ’haṃ pareṣu tvam ity api vācaṃ bhāṣe, paruṣaṃ vā karkaśaṃ vā prativaco dadāmi | idam api mayā naiva vaktavyam | jaḍasadṛśena eḍamūkasamena mayā kalahavigrahavivādeṣu bhavitavyam, parato duruktāni durāgatāni durbhāṣitāni bhāṣyamāṇāni śṛṇvatā cittaṃ nāghātayitavyam | pareṣām antike na mamaitat sādhu, na caitan mamāṃ pratirūpam, yo ’haṃ parasya doṣāntaraṃ saṃjāne | etad api me na pratirūpam, yad ahaṃ pareṣa doṣāntaram api śrotavyaṃ manye | tat kasya hetoḥ? na mayā adhyāśayo vikopayitavyaḥ, yena mayā sarvasattvāḥ sarvasukhopadhānaiḥ sukhayitavyāḥ, parinirvāpayitavyāś cānuttarāṃ samyaksaṃbodhim abhisaṃbudhya, sa nāmāhaṃ vyāpadye | na ca mayā svaparāddheṣv api pareṣu vyāpattavyam | sa nāmāhaṃ kṣobhaṃ gacchāmi | idaṃ mayā na karaṇīyam | dṛḍhaparākramatayā parākrāntavyam | na ca mayā jīvitāntarāye ’pi kriyamāṇe kṣobhaḥ karaṇīyaḥ, na bhrukuṭir mukhe utpādayitavyeti | asyāham ānanda (209) bodhisattvasya mahāsattvasya niḥsaraṇaṃ vadāmi | evaṃ cānanda bodhisattvena mahāsattvena śrāvakayānikānām api pudgalānām antike sthātavyam, yathā na kasyacit sattvasyāntike kṣubhyeta, evam eva ca sarvasattvānām antike sthātavyam | kathaṃ cānanda bodhisattvena mahāsattvenāpareṣāṃ bodhisattvayānikānāṃ pudgalānām antike sthātavyam? tadyathāpi nāma ānanda śāstari | ete mama bodhisattvā mahāsattvāḥ śāstāra ity evaṃ sthātavyam | ekayānasamārūḍhā bateme mama bodhisattvā mahāsattvāḥ, ekamārgasamārūḍhā bateme mama bodhisattvā mahāsattvāḥ, samānābhiprāyā bateme mama bodhisattvā mahāsattvāḥ, samayānasaṃprasthitā bateme mama bodhisattvā mahāsattvāḥ | yatraibhiḥ śikṣitavyam, tatra mayā śikṣitavyam | yathaiva caibhiḥ śikṣitavyam, tathaiva mayā śikṣitavyam | sacet punar eṣāṃ kaścid vyavakīrṇavihāreṇa vihariṣyati, na mayā vyavakīrṇavihāreṇa vihartavyam | sacet punar ete ’vyavakīrṇavihāreṇa vihariṣyanti sarvajñatāpratisaṃyuktair manasikāraiḥ, mayāpy evaṃ śikṣitavyam | evaṃ sarvajñatāyāṃ śikṣamāṇasya ānanda bodhisattvasya mahāsattvasyāntarāyo na bhavaty anuttarāyāḥ samyaksaṃbodheḥ, kṣipraṃ cānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate iti ||

.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..

. . . . . . . . . . . . . . . . . . . . . . . . . . .

2. The bodhisattva’s rigth attitude to other bodhisattvas Ananda: Can he escape from those attitudes of mind, or is he definitely condemned to go on putting on the armour for all that length of time? The Lord: I have, Ananda, demonstrated a dharma which includes the possibility of escape, - for persons of the Disciple-vehicle, for persons of the Pratyekabuddha-vehicle, for persons of the Bodhisattva-vehicle. As to the person who belongs to the vehicle of the Bodhisattvas and who has quarrelled with someone else who also belongs to the vehicle of the Bodhisattvas, - if he does not confess his fault, does not promise restraint in future, harbours a latent bias towards hate, and dwells tied to that bias, - of that person I do not teach the escape [i.e. from the consequences of his action], but he is definitely condemned to go on putting on the armour for all that length of time. But I teach his escape if he confesses his fault, promises restraint in future, and reflects as follows: “I whose duty it is to drive away, to pacify and appease the quarrels, disputes and conflicts of all beings, yet I myself engage in disputes! It is indeed a loss to me, and not a gain, that I should answer back as I am spoken to. When I should be to all beings a bridge across the sea of birth-and-death, I nevertheless say to another, ‘the same to you,’ or return a harsh and rough answer. This is not the way in which I should speak. In fights, quarrels and disputes I should behave like a senseless idiot, or like a dumb sheep. When I hear someone using offensive, abusive, insulting words towards me, my heart should not cherish malice for others. It is not (422) meet and proper for me to perceive the faults of others, or to think that what is being said about the faults of others is worth listening to. For I, since I am earnestly intent [on full enlightenment], should not do harm to others. When I should make all beings happy by giving them everything that brings happiness, when I should lead them to Nirvana after having won full enlightenment, - yet nevertheless I bear ill will! I should not bear ill will even against those who have offended against me, and I must avoid getting into a rage, and I must make a firm effort in that direction. Even when my life is in danger I must not get into a rage, and no frown should appear on my face.” Of such a Bodhisattva I teach the escape. This is the attitude which a Bodhisattva should adopt also towards persons who belong to the vehicle of the Disciples. Never to get angry with any being, that is the attitude of mind one should adopt towards all beings. What attitude then should a Bodhisattva have towards other persons belonging to the vehicle of the Bodhisattvas? The same as towards the Teacher. He should have the attitude that “these Bodhisattvas are my teachers.” Surely, they have mounted on the same vehicle as I, have ascended by the same path, are of like intention with me, have set out in the same vehicle as I. Wherein they should be trained, that is the method by which I should be trained. But if some of them dwell in a dwelling contaminated [by the ideas of Disciples and Pratyekabuddhas], (423) then I should not do likewise. If, however they dwell in an uncontaminated dwelling, in mental activities associated with all-knowledge, then I also should train as they do. No obstacles to full enlightenment can arise to a Bodhisattva who trains himself in this way in all-knowledge, and he quickly knows full enlightenment.

āryāṣṭasāhasrikāyāṃ prajñāpāramitāyām abhimānaparivarto nāma caturviṃśatitamaḥ || (210)

..

.

Permanent link

http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=ctext&uid=7ad972a2-5528-11e4-856a-001cc4ddf0f4

Choose languages

Choose images, etc.

Choose languages

Choose display

ā	ī	ū	ṛ	ṝ	ḷ
ḹ	’	ṃ	ḥ	ṅ	ñ
ṭ	ḍ	ṇ	ṣ	ś	ź
š	č	ǰ	γ