dbang thob pa’i byang chub sems dpa’ ni rnam pa bzhi ste; 1) skyes bu chen por gyur pa dang, 2) seng ge’i sgra chen po can dang, 3) shin tu dam bcas pa can dang, 4) mi brjed pa’i chos can no: 1) sems can gyi mchog dam pa skyes bu chen po zhes bya ba ni gang mtshan dang dpe byad rnams dang ldan pa yin no; 2) seng ge’i sgra chen po can ni gang stobs bcu thob pa ste, nyon mongs pa dang shes bya’i sgrib pa thams cad spangs pa dang, khyu mchog gi gnas chen por rab tu shes shing tshangs pa’i ’khor lo rab tu bskor ba dang, ’khor du seng ge’i sgra yang dag par sgrog par byed pa’o; 3) shin tu dam bcas pa ni mi ’jigs pa bzhi thob pa dag gis shes pa dang spong ba yang yang dag par rab tu shes la gzhan gyi mi mthun pa’i phyogs dang gnyen po yang rab tu shes pa’o; 4) mi brjed pa’i chos can sems can mchog dam pa sangs rgyas kyi chos ma ’dres pa bco brgyad thob pa ste, spyod pa phun sum tshogs pa dang, rnyed pa phun sum tshogs pa dang, nan tan phun sum tshogs pa’o – "The bodhisattva who has attained powers (vaśitāprāpta) is of four kinds: 1) having become a great man (mahāpuruṣabhūta), 2) having the great roar of a lion (mahāsiṃhanādin), 3) having good promises (supratijña), and 4) with qualities never lost (asaṃpramoṣadharmin). 1) Being a chosen and superb being (varāgrasattva), having become a great man (mahāpuruṣabhūta), he is furnished with the characteristics (lakṣaṇa) and the marks of beauty (anuvyañjana). 2) Having the great roar of a lion (mahāsiṃhanādin) he has attained the ten powers (daśabala) and has done away with the hindrances of knowledge and vices (jñeyakleshāvaraṇaprahīṇa), knowing the great stage of a hero (vṛṣabha), turning the royal wheel of Brahmā (brahmacakrapravartin) and sounding the lion’s roar (siṃhanādasaṃnādin) in the round of rebirth (saṃsāra). 3) Having good promises (supratijña), with the four kinds of intrepidities (vaiśāradya) he knows as they are (yathābhūtaṃ prajānāti) knowledge (jñāna) and elimination (prahāṇa), and thus he knows the antidote (pratipakṣa) for the contraries (vipakṣa) of others. 4) With qualities never lost (asaṃpramoṣadharmin), as a chosen and superb being (varāgrasattva) he has attained the eighteen special qualities of a Buddha (āveṇikabuddhadharma), and is perfected in practice (caryāsaṃpanna), perfected in attainment (lābhasaṃpanna) and perfected in progress (pratipattisaṃpanna)".
Though mentioned both here and in the introduction of ṭ the vashitāprāpta bodhisattvas are not related to any of the chapters of Akṣ. Cf. Bbh p. 5524f: sa evaṃ vashitāprāptaḥ sarvasattvataś ca śreṣṭo bhavati niruttaraḥ ....
265b7-266a6: btsun pa śa ra dva ti’i bu ’di dag ni byang chub sems dpa’ rnams kyi mi zad pa brgyad cu ste zhes bya ba la byang chub sems bskyed nas thabs kyi bar du ming gis smos pa de rnams mi zad pa brgyad cu zhes bya ste; de dag mi zad pa yang 1) rtag tu dge ba dang, 2) ngo bo nyid mi nyams pa dang, 3) ngo bo nyid mi gtong ba dang, 4) bdag gi las byed pa dang, 5) rtag tu ’bras bu yongs su ’dzin pa dang, 6) rgyu yongs su mi zad pa dang, 7) don dam par mi zad pa’o. de la 1) rtag tu dge bas mi zad pa ni byang chub tu sems bskyed pa la sogs pa brgyad cu po de rnams nam yang mi dge bar mi gyur gyi, rtag tu dge ba’i rgyun mi ’chad pa’i phyir ro; 2) ngo bo nyid mi nyams pa ni brgyad cu po de rnams kyi rang bzhin ’bri zhing nyams par mi ’gyur ba’i phyir ro; 3) ngo bo nyid mi gtong ba ni byang chub kyi sems la sogs pa brgyad cu po de rnams kyi ngo bo nyid med pa’am, gzhan du mi ’gyur ba’i phyir mi zad pa’o; 4) bdag gi las byed pa ni byang byang chub kyi sems la sogs pa brgyad cu po de rnams rang rang gi dmigs pa’am bya ba gang yin pa las mi ’gyur ba’o; 5) rtag par ’bras bu yongs su ’dzin pa ni byang chub kyi sems la sogs pa so so’i ’bras bu gang yin pa thob par byed de, ’bras bu med par mi ’gyur ba’i phyir mi zad pa’o; 6) rgyu yongs su mi zad pa ni byang chub kyi sems la sogs pa de skye ba’i rgyu ni sems can la dmigs pa ste, dmigs par bya ba’i sems can rnams mi zad pas na byang chub kyi sems la sogs pa de dag kyang mi zad pa’o; 7) don dam par mi zad pa ni don dam par brgyad cu po de dag thams cad kyang de bzhin nyid kyi ngo bo ste, de bzhin nyid ni nams kyang ’gyur ba med pa’i phyir mi zad pa’o.
– Reverend Sāradvatīputra, these are the eighty imperishabilities of the bodhisattvas, it is said, the eighty imperishables are the ones from producing the thought of awakening to expedient means as mentioned by name. They are imperishables in being 1) always good (nityakushala), 2) not changing their own nature (acyutasvabhāva), 3) not giving up their nature (anutsṛṣṭasvabhāva), 4) fulfilling their proper actions (svakarmakṛt), 5) always bringing fruit (nityaphalaparigraha), 6) their cause never comes to an end (aparikṣīṇahetu), 7) imperishable in the highest meaning (paramārthākṣaya). As for 1) always good (nityakushala): the eighty qualities of the bodhisattvas – producing the thought of awakening, etc. – never change into bad (akushala), through the indefatigability of constant good (nityakushalāsraṃsanatayā); 2) not changing their own nature (acyutasvabhāva): the own nature (svabhāva) of those eighty qualities does not increase or decrease; 3) not giving up their own nature (anutsṛṣṭasvabhāva): the own nature (svabhāva) of those eighty qualities – the thought of awakening, etc. – is imperishable (akṣaya) since it is non-existent and not anything else (abhāvānanyathātva); 4) fulfilling their proper actions (svakarmakṛt): those eighty qualites – the thought of awakening, etc. – do not swerve from their proper object (ālambana) or action (kriyā); 5) always bringing fruit (nityaphalaparigraha): the thought of awakening, etc., reach each their proper fruit (phala), they are imperishable since they are never without fruit (niṣphala); 6) their cause never comes to an end (aparikṣīṇahetu): namely the cause producing (utpādahetu) the thought of awakening, etc., the [eighty qualities] have living beings as the object (sattvālambana), and since the living beings, which are to be made the object (ālambanīkartavya) [of the qualities], are imperishable (akṣaya), those [qualities] also – the thought of awakening, etc. – are imperishable (akṣaya); 7) imperishable in the highest meaning (paramārthākṣaya): in the highest meaning (paramārthatas) all those eighty [qualities] have suchness as their own nature (tathatāsvabhāva), and thus they are imperishable (akṣaya) since suchness (tathatā) never changes.
Title
