Shikshasamuccaya 228

228

bodhi-citta-saṃpramoṣo * apy an-arthaḥ tasya ca hetur ukto ratna-kūṭe | caturbhiḥ kāśyapa dharmaiḥ samanvāgatasya bodhi-satvasya bodhi-cittaṃ muhyati | katamaiś caturbhiḥ | ācārya-guru-dakṣiṇīya-visaṃvādanatayā pareṣām a-kaukṛtye kaukṛtya-upasaṃharaṇatayā | mahā-yāna-saṃprasthitānāṃ ca satvānām a-varṇa-a-yaśo * a-kīrty-a-loka-niścāraṇatayā māyā-śāṭhyena ca param upacarati na + adhyāya-āśayena + iti asya vivarjanam atra + uktaṃ | caturbhiḥ kāśyapa dharmaiḥ samanvāgatasya bodhi-satvasya sarvāsu jātiṣu jāta-mātrasya bodhi-cittam āmukhī-bhavati | na ca + antarā muhyati yāvad bodhi-maṇḍa-niṣadanāt | katamaiś caturbhiḥ | yad uta jīvita-hetor api saṃprajānan mṛṣā-vādaṃ na prabhāṣate | antaśo hāsya-prekṣikayā + api | adhyāśayena ca sarva-satvānām antike tiṣṭhaty apagata-māyā-śāṭhyatayā sarva-bodhi-satveṣu ca śāstṛ-saṃjñām utpādayati | catur-diśaṃ ca teṣāṃ varṇaṃ niścārayati | yāṃś ca satvān paripācayati tān sarvān an-uttarāyāṃ samyak-saṃbodhau samādāpayati | prādeśika-yāna-a-spṛhaṇatayā | ebhiḥ kāśyapa caturbhir iti ||

Loss of the awakening mind is also a misfortune, and its cause is stated in the Ratnakūṭa: 'Possessed of four qualities, Kāśyapa, a bodhisattva's awakening mind becomes bewildered. Which four? Through deceiving preceptors, gurus, and those worthy of offerings; through instilling regret in others where there is no regret; through uttering disparagement, ill-repute, infamy, and dispraise of beings who have set out in the Mahāyāna; and when he attends upon another with deceit and treachery, not with resolute intention.' Its abandonment is stated here: 'Possessed of four qualities, Kāśyapa, as soon as he is born in all births, the bodhisattva's awakening mind manifests before him, and it does not become bewildered in the meantime until he sits upon the terrace of awakening. Which four? Namely, even for the sake of his life, he does not deliberately utter a false speech, even as a joke; and he stands before all sentient beings with resolute intention, free from deceit and treachery; and he generates the perception of the Teacher toward all bodhisattvas, and proclaims their praise in the four directions; and whatever beings he matures, he encourages them all toward unexcelled, perfect awakening, because of not longing for a limited vehicle. Through these four, Kāśyapa.'