Bibliotheca Polyglotta

2. Śīla Then the Lord said this to the bodhisatva, the great being Gaganagañja (atha khalu bhagavān gaganagañjaṃ bodhisatvaṃ mahāsatvam āmantrayate sma):

佛告虚空藏菩薩言。

大集大虚空藏菩薩所問經卷第二
開府儀同三司持進試鴻臚卿肅國
公食邑三千戸賜紫贈司空謚大鑑
正號大廣智大興善寺三藏沙門
不空奉　　　　　　　　　詔譯
爾時世尊復告大虚空藏菩薩摩訶薩言。

de nas yaṅ bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po nam (255a1) mkha’ mdzod la bka’ stsal pa |

“Son of good family, the morality of the bodhisatva becomes like empty space when he is endowed with the four dharmas. What are those four? (caturbhir dharmaiḥ samanvāgatasya kulaputra bodhisatvasya śīlaṃ gaganasamaṃ bhavati | katame catvāraḥ) To wit, a) the sameness of body (kāyasamatā) being like a reflection (pratibimbopama); b) the sameness of sound (śabdasamatā) being like an echo (pratiśrutkopama); c) the sameness of thought (cittasamatā) being like an illusion (māyopama); d) the sameness of consciousness (buddhisamatā) being like open space (gaganopama). Son of good family, the morality of the bodhisatva becomes like open space when he is endowed with the four dharmas (taiś caturbhir dharmaiḥ samanvāgatasya kulaputra bodhisatvasya śīlaṃ gaganasamaṃ bhavati).

善男子。菩薩成就四法。行尸羅波羅蜜與虚空等。何謂爲四。善男子。菩薩知身如鏡中像。知聲如響。知心如幻。知諸法性猶如虚空。是爲菩薩成就四法。行尸羅波羅蜜與虚空等。

善男子菩薩成就四法。修行淨戒波羅蜜多猶若虚空。云何爲四。所謂知身如影像。知聲如谷響。知心如幻化。知慧如虚空。是爲菩薩成就四法。修行淨戒波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ chen po tshul khrims nam mkha’ daṅ mtshuṅs pa yin te | bźi gaṅ źe na | ’di lta ste | gzugs brñan lta bu’i lus mñam pa ñid daṅ | brag ca lta bu’i (2) sgra mñam pa ñid daṅ | sgyu ma lta bu’i sems mñam pa ñid daṅ | nam mkha’ lta bu’i blo mñam pa ñid de | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ tshul khrims nam mkha’ daṅ mtshuṅs pa yin no ||

Son of good family, the morality of the bodhisatvas becomes purified by these eight qualities. What are those eight? (ebhir aṣṭabhiḥ kulaputra bodhisatvānāṃ śīlaṃ viśuddhaṃ bhavati. katame aṣṭau?) To wit, a) never giving up the thought of awakening in order to purify thought (avirahitabodhicittatā cittaviśuddhayai);

Quotaions from Śikṣasamuccaya and its translations: Śikṣ MS118b6-119a2; B 271,16-272,8; ŚikṣTib(D) 150a2-7; ŚikṣChi(T.1636) 127b20-c2; Ggn(D) 255a3; 255a5-7; 255b3; 256a6-7; 257a1-3.

ŚikṣMS: śīlaviśuddhir āryagaganagañjasūtre evābhihitā | avirahitabodhicittatā cittaviśuddhayai |
ŚikṣB: śīlaviśuddhir āryagaganagañjasūtre evābhihitā | avirahitabodhicittatā cittaviśuddhayai
ŚikṣTib: tshul khrims rnam par dag pa ni | ’phags pa nam mkha’ mdzod kyi mdo las gsuṅs te | sems can rnam par dag pa’i phyir byaṅ chub kyi sems daṅ mi ’bral ba daṅ |
ŚikṣChi: 如虚空藏經云。(). b) no thought of disciples or isolated buddhas in order to purify logical ability (apagataśrāvakapratyekabuddhacittatā prāmāṇikaviśuddhyai);

ŚikṣMS: apagataśrāvakapratyekabuddhacittatā prāmāṇikaviśuddhayai ity ādi |
ŚikṣB: apagataśrāvakapratyekabuddhacittatā prāmāṇikaviśuddhayai ity ādi ||
ŚikṣTib: tshad mar gyur pa rnam par dag pa’i phyir ñan thos daṅ raṅ saṅs rgyas kyi sems med pa źes bya ba la sogs pa’o ||
ŚikṣChi: 遠離画像聲聞辟支佛心。於菩提心不生退轉。則於尸羅而得清淨。 c) never giving up training in order to purify one's vows (sarvaśikṣānikṣiptatā pratijñāviśuddhyai); d) not entering into any kind of birth in order to one's aspirations (sarvajātyapraveśanatā praṇidhānapariśuddhyai); e) no laxity in order to purify the condition of non-stress (aśithilatānabhisaṃskārapariśuddhayai); f) transforming into awakening so as to purify one’s aim (bodhipariṇāmanatā nimittapariśuddhyai); g) no burning [passions] for the sake of the purification of afflictions (niśparidāhatā kleśapariśuddhyai); h) fulfilling aspirations in order to purify awakening (praṇidhānaparipūraṇatā bodhipariśuddhyai). Son of good family, these eight purify the morality of the bodhisatvas (ime aṣṭau kulaputra bodhisatvānāṃ śīlapariśuddhiḥ).

善男子。菩薩成就八法能護淨戒。何等爲八。善男子。諸菩薩不忘菩提心能護於戒。不求聲聞辟支佛地能護於戒。持戒不限於戒能護於戒。不恃諸戒能護於戒。不捨本願能護於戒。不依一切生處能護於戒。成就大願能護於戒。善攝諸根爲滅煩惱能護於戒。是爲菩薩成就八法能護淨戒。

復次若菩薩成就八法。能淨修行淨戒波羅蜜多云何爲八。所謂不離菩提心戒清淨故。離聲聞縁覺心得無限量心戒清淨故。不捨一切學處智慧清淨故。於一切處受生願清淨故。於戒不緩任運無作行清淨故。迴向菩提魔羅心清淨故。心無熱惱煩惱清淨故。大願圓滿菩提清淨故。是爲菩薩成就八法。能淨修行淨戒波羅蜜多。

rigs kyi bu brgyad po ’di dag ni byaṅ chub sems (3) dpa’ rnams kyi tshul khrims yoṅs su dag pa ste | brgyad gaṅ źe na | ’di lta ste | sems rnam par dag pa’i phyir byaṅ chub kyi sems daṅ mi ’bral ba daṅ | tshad mar gyur pa rnam par dag pa’i phyir ñan thos daṅ raṅ saṅs rgyas kyi sems med pa daṅ | dam bcas pa rnam par (4) dag pa’i phyir bslab pa thams cad mi ’dor ba daṅ | smon lam yoṅs su dag pa’i phyir skye ba thams cad du mi ’jug pa daṅ | mṅon par ’du mi byed pa yoṅs su dag pa’i phyir mi lhod pa daṅ | mtshan ma yoṅs su dag pa’i phyir byaṅ chub tu bsṅo ba daṅ | ñon moṅs pa yoṅs su (5) dag pa’i phyir kun nas gduṅ ba med pa daṅ byaṅ chub yoṅs su dag pa’i pyir smon lam yoṅs su rdzogs pa ste | rigs kyi bu brgyad po de dag ni byaṅ chub sems dpa’ rnams kyi tshul khrims yoṅs su dag pa’o ||

Further, as for the purity of morality, empty space is pure, and pure is also that morality (punar aparā śīlapariśuddhiḥ | śuddhaṃ gaganaṃ śuddhaṃ tacchīlaṃ).

ŚikṣMS: punar apa(7)rā śīlaviśuddhiḥ | śuddhaṃ gaganaṃ śuddhan tacchīlaṃ* |
ŚikṣB: punar aparā śīlaviśuddhiḥ | śuddhaṃ gaganaṃ śuddhaṃ tacchīlaṃ |
ŚikṣTib: gźan yaṅ tshul khrims rnam par dag pa ni nam mkha’ dag pa ste | tshul khrims de yaṅ dag pa’o ||
ŚikṣChi: 善男子。譬如虚空體性清淨。菩薩持戒清淨亦爾。 empty space is undefiled, and undefiled is also that morality (vimalaṃ gaganaṃ vimalaṃ tacchīlaṃ).

ŚikṣMS: vimalaṃ gaganaṃ vimalan tacchīlam* |
ŚikṣB: vimalaṃ gaganaṃ vimalaṃ tacchīlam |
ŚikṣTib: nam mkha’ dri ma med pa ste tshul khrims de yaṅ dri ma med pa’o ||
ŚikṣChi: 虚空無垢。菩薩持戒無垢亦爾。 empty space is calm, and calm is also that morality (śāntaṃ gaganaṃ śāntaṃ tacchīlaṃ);

ŚikṣMS: śāntaṃ gaganaṃ śāntan tacchīlaṃ* |
ŚikṣB: śāntaṃ gaganaṃ śāntaṃ tacchīlaṃ |
ŚikṣTib: nam mkha’ źi ba ste tshul khrims de yaṅ źi ba’o ||
ŚikṣChi: 虚空寂靜菩薩持戒寂靜亦爾。 empty space is without a feeling of superiority, and without a feeling of superiority is also that morality ( anunnataṃ gaganam anunnatan tacchīlaṃ);

ŚikṣMS: anunnataṃ gaganam anunnatan tacchīlam
ŚikṣB: anunnataṃ gaganam anunnataṃ tacchīlaṃ |
ŚikṣTib: nam mkha’ mi mthoṅ ba¹ ste tshul khrims de yaṅ mi mthoṅ ba’o || nam mkha’ mi dma’ ba ste tshul khrims de yaṅ mi dma’ ba nas |
ŚikṣChi: No Chinese empty space cannot be grasped, and also that morality cannot be grasped (anunītaṃ gaganam anunītaṃ tacchīlam);

ŚikṣMS: anunītaṃ gaganam anunītan tacchīlam* |
ŚikṣB: anunītaṃ gaganam anunītaṃ tacchīlam |
ŚikṣTib: No Tibetan
ŚikṣChi: No Chinese empty space has no basis, and no basis has also that morality (anavasthitaṃ gaganaṃ anavasthitaṃ tacchīlaṃ); empty space is not non‐existent, and not non‐existent is also that morality (nābhavaṃ gaganaṃ nābhavaṃ tacchīlaṃ); empty space is permanent (nitya), and permanent is also that morality (nityaṃ gaganaṃ nityaṃ tacchīlam); empty space is imperishable, and imperishable is also that morality. (akṣayaṃ gaganaṃ akṣayaṃ tacchīlam); empty space has no distinguished marks, and no distinguished marks is also that the morality (animittaṃ gaganaṃ animittaṃ tacchīlam); empty space has no activity, and no activity is also that morality (apracāraṃ gaganaṃ apracāraṃ tacchīlaṃ); empty space is beyond discursive thinking, and the beyond discursive thinking is also that morality (niṣprapañcaṃ gaganaṃ niṣprapañcaṃ tacchīlam); empty space is unsullied, and unsullied is also that morality (anāsravaṃ gaganaṃ anāsravaṃ tacchīlam); empty space is unconditioned, and unconditioned is also that morality so is the morality (asaṃskṛtaṃ gaganaṃ asaṃskṛtaṃ tacchīlaṃ); empty space is unchanging, and unchanging is also that morality (nirvikāraṃ gaganaṃ nirvikāraṃ tacchīlam); empty space has no thought-constructions, and no thought-constructions is also that morality (nirvikalpaṃ gaganaṃ nirvikalpaṃ tacchīlam); [Just as] empty space is all-pervasive, so is the morality (sarvatragataṃ gaganaṃ sarvatragataṃ tacchīlam). [Just as] empty space is uncuttable and unbreakable, so is the morality (yāvad acchedyābhedyaṃ gaganam acchedyābhedyaṃ tacchīlam).

ŚikṣMS: yāvad acchedyābhedyaṃ gagana(8)m acchedyābhedyan tacchīlam ity ādi |
ŚikṣB: yāvad acchedyābhedyaṃ gaganam acchedyābhedyaṃ tacchīlam ity ādi ||
ŚIkṣTib: nam mkha’ mi chod mi phyed pa ste tshul khrims de yaṅ mi chod mi phyed pa la sogs pa’i bar du’o ||
ŚikṣChi: 虚空無壞。菩薩持戒無壞亦爾。 [Just as] empty space is united in the sameness, so is the morality. [Just as] empty space is essentially beyond impurity, so is the morality (yāvad prakṛtyasaṃkliṣṭatvaṃ gaganaṃ prakṛtyasaṃkliṣṭatvaṃ tacchīlam). Son of good family, the morality in which the bodhisatvas are established becomes like empty space in such a way.

1. mi mthoṅ ba seems a misreading for mi mtho ba (anunnata).

善男子。喩如虚空離諸悕望。菩薩以無求心能護於戒亦復如是。喩如虚空清淨。菩薩持戒清淨亦復如是。喩如虚空無有垢汚。菩薩持戒無垢亦復如是。喩如虚空無有熱惱。菩薩持戒無惱亦復如是。喩如虚空無有高下。菩薩持戒無高無下亦復如是。喩如虚空無有樔窟。菩薩持戒而無所依亦復如是。喩如虚空無生無滅畢竟無變。菩薩持戒無生無滅畢竟無變亦復如是。喩如虚空悉能容受一切衆生。菩薩持戒普能運載亦復如是。爲利益衆生能護正戒。善男子。如水中月無持戒破戒。菩薩亦復如是。了知一切諸法猶如月影無持戒破戒。是爲菩薩行尸波羅蜜與虚空等。

善男子譬如虚空清淨。菩薩持戒清淨亦爾。譬如虚空無有垢穢。菩薩持戒無垢亦爾。譬如虚空寂靜不亂。菩薩持戒寂靜亦爾。譬如虚空無有邊際。菩薩持戒無邊亦爾。譬如虚空無有繋屬。菩薩持戒無繋亦爾。譬如虚空無有執著。菩薩持戒離著亦爾。譬如虚空無可積集。菩薩持戒無積亦爾。譬如虚空不離於性。菩薩持戒不離亦爾。譬如虚空其性常住。菩薩持戒常住亦爾。譬如虚空究竟無盡。菩薩持戒無盡亦爾。譬如虚空無有形相。菩薩持戒離相亦爾。譬如虚空無有來往。菩薩持戒無動亦爾。譬如虚空無有戲論。菩薩持戒離戲亦爾。譬如虚空遠離諸漏。菩薩持戒無漏亦爾。譬如虚空無所爲作。菩薩持戒無爲亦爾。譬如虚空無有變易。菩薩持戒不變亦爾。譬如虚空無有分別。菩薩持戒無取亦爾。譬如虚空遍一切處。菩薩持戒周遍亦爾。譬如虚空無有破壞。菩薩持戒無犯亦爾。譬如虚空無有高下。菩薩持戒平等亦爾。譬如虚空性離於染。菩薩持戒無染亦爾。善男子是爲菩薩修行淨戒波羅蜜多猶若虚空。

gźan yaṅ tshul khrims yoṅs su dag pa ni nam mkha’ (6) dag pa ste tshul khrims de yaṅ dag pa’o || nam mkha’ dri ma med pa ste tshul khrims de yaṅ dri ma med pa’o || nam mkha’ źi ba ste tshul khrims de yaṅ źi ba’o || nam mkha’ mi mtho ba ste tshul khrims de yaṅ mi mtho ba’o || nam mkha’ mi dma’ ba ste tshul khrims de yaṅ (7) mi dma’ ba’o || nam mkha’ gzuṅ du med pa ste tshul khrims de yaṅ gzuṅ du med pa’o || nam mkha’ gnas med pa ste tshul khrims de yaṅ gnas med pa’o || nam mkha’ med pa ma yin te tshul khrims de yaṅ med pa ma yin pa’o || nam mkha’ rtag pa ste tshul khrims de (255b1) yaṅ rtag pa’o || nam mkha’ mi zad pa ste tshul khrims de yaṅ mi zad pa’o || nam mkha’ mtshan ma med pa ste tshul khrims de yaṅ mtshan ma med pa’o || nam mkha’ rgyu ba med pa ste tshul khrims de yaṅ rgyu ba med pa’o || nam mkha’ spros pa med pa ste tshul khrims de (2) yaṅ spros pa med pa’o || nam mkha’ zag pa med pa ste tshul krims de yaṅ zag pa med pa’o || nam mkha’ ’dus ma byas pa ste tshul khrims de yaṅ ’dus ma byas pa’o || nam mkha’ mi ’gyur ba ste tshul khrims de yaṅ mi ’gyur pa’o || nam mkha’ rnam par mi (3) rtog pa ste tshul khrims de yaṅ rnam par mi rtog pa’o || nam mkha’ thams cad du soṅ ba ste tshul khrims de yaṅ thams cad du soṅ ba’o || nam mkha’ mi chod mi phyed pa ste tshul khrims de yaṅ mi chod mi phyed pa’o || ñam mkha’ mtshuṅs par sbyor ba ste tshul khrims de (4) yaṅ mtshuṅs par sbyor ba’o || nam mkha’ raṅ bźin gyis kun nas ñon moṅs pa can ma yin pa ste tshul khrims de yaṅ raṅ bźin gyis kun nas ñon moṅs pa can ma yin pa’o || rigs kyi bu de ltar gnas pa’i byaṅ chub sems dpa’ ni tshul khrims nam mkha’ daṅ (5) mtshuṅs pa yin no ||

Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata).

爾時世尊説伽他曰。

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsuṅs so ||

42 [The bodhisatvas] are without distress (atapta) because of undefiled thought through protecting (rakṣaṇa) the morality, and their body and thought are pure because of restraint in speech and mind.

護戒寂靜心無垢　能除熱惱無所得
身語意業無瑕疵　一切律儀皆具足

sems kyi tshul khrims dri med sruṅ źiṅ gduṅ ba med | lus daṅ sems kyaṅ rnam dag ṅag yid thams cad bsdams ||

43 The wise people always [remain] in the inner peace (adhyātmopaśama), not having pride of conceit (agarvita) by means of the morality. They are not fixed on the interrupted consciousness and thought, depending on the thought of awakening (bodhicitta).

智者不以戒憍逸　内心恒寂而無亂
智者常依菩提心　而於心意不染著

mkhas pa rtag tu naṅ źi tshul khrims dregs (6) mi sñems | blo ’chad sems la mi gnas byaṅ chub sems la rton ||

44 Action (karma), which is neither created (akṛta) nor imagined (acintya) and which is thus not discriminated (akalpita), does not have any form (rūpa) or color (varṇa) such as red, blue, and yellow.

遠離諸業無思慮　如是不生諸分別
既離青黄及赤白　亦不住於名色中

las gaṅ ma byas ma bsams de bźin ma brtags te | de ni dmar sṅo ser min kha dog gzugs mi gnas ||

45 The morality is formless (arūpya), untrue (asatya), unmoving (aniñjya), and tranquil (vivikta) just like empty space, and the wise praises it because of the whole, not on the ground of the belief of it.

無取無捨無染心　譬如虚空無障礙
此戒智者所稱讃　不見所讃諸句義

gzugs med mi bden mi gyo dben pa nam mkha’ bźin | tshul khrims lta (7) ba’i gnas med mkhas pa kun gyis bsṅags ||

46 The morality pacifies [minds], pacifies afflictions (kleśa), brings to the completion of the mental quiescence and transcendental analysis (śamathavipaśyana), and guides to the ultimate [liberation].

是戒能令心寂靜　亦能寂靜諸煩惱
悉得止觀之邊際　了然顯現得解脱

tshul khrims de ni rab źi źi byed ñon moṅs źi | źi gnas lhag mthoṅ dag gi mthar phyin mthar ston pa ||

47 They, who are released from the bondage (bandhana) of actions (karma), remain (sevante) in the morality. Thus the morality causes the liberation (vimokṣa) and becomes the basis of the awakening (bodhi).

解脱諸縛之聖者　悉皆安住於尸羅
是故戒爲勝解脱　亦爲菩提根本句

gaṅ su bciṅs las grol ba de dag tshul khrims bsñen | de bas tshul khrims thar byed byaṅ chub rtsa ba’i (256a1) gźi ||

48 They, who perform the ascetic practices (dhūta) in a solitary place (araṇya), know how to be satisfied (saṃtuṣṭa) with few desires, and purify their thoughts by meditating (dhyāna) separated from assembly with severe austerity (saṃlekha).

諸有杜多居蘭若　小欲喜足絶貪求
遠離憒閙而住禪　心獲輕安離煩惱

gaṅ su sbyaṅs pa dgon gnas ’dod ñuṅ chog śes pa | yo byad bsñuṅs śiṅ bsam gtan dben tshogs sems sbyaṅs pa ||

49 By means of the basis of the morality, they reflect on verses (pāda) supporting liberation. Thus they remain in the way of happiness and liberation as adorned with the morality.

如是戒是爲根本　思惟寂靜解脱句
是故尸羅爲莊嚴　一切處爲安樂道

tshul khrims de yi gnas des sems rkaṅ thar pa’i rten | de phyir tshul khrims brgyan pa lam bde thar gnas (2) pa ||

50 They are beyond distraction (vikṣepa) and conceited thoughts (manyanā) by cutting off the afflicted view (kliṣṭadṛṣṭi), and they attain the ultimate perfection (niṣṭā) after having spread friendliness (maitrī) just as the expense of the sky (gaganasama).

亦令遠離於散動　斷諸煩惱及諸見
慈心遍布如虚空　能靜邊執令清淨

gyo ba rlom sems kun bral lta ba’i ñon moṅs gcod | nam mkha’ mtshuṅs mñam byams pas khyab ciṅ mthar ’dzin spyod ||

51 Never having abandoned the certainty of reaching awakening (bodhiniyama), they never make false discrimination (na vikalpayati) of awakening. The wise people who are content in that way attain the perfection of the morality (śīlapāramitā).

決定不捨菩提故　而於菩提無分別
智者若具如是徳　皆由於戒到彼岸

byaṅ chub phyir ṅes mi gtoṅ byaṅ chub kun mi rtog | gaṅ mkhas chog śes de ’dra tshul khrims pha rol phyin ||

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ā	ī	ū	ṛ	ṝ	ḷ
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