Bibliotheca Polyglotta

Son of good family, the vigour of the bodhisatva becomes like empty space when he is endowed with four qualities. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya vīryaṃ gaganasamaṃ bhavati | katame catvāraḥ) a) even though he strives to attain all roots of good he has the insight that all dharmas are imperfect (sarvakuśalamūleṣv ārabhamāṇo ’py apariniṣpannān sarvadharmān prajānāti); b) even though honouring and serving all Buddhas, he sees clearly the sameness of the true body of the Tathāgata (sarvabuddheṣu pūjopashānam abhisaṃskaroty api tathāgatasya dharmakāyasamatāṃ samanupaśyati). c) even though he brings living beings to maturity, he does not apprehend living beings – as they are already pure (satvān paripācayan api satvān nopalabhate satvaviśuddhatayā); d) even though embracing the true religion of all the Buddhas he never sees the dharmas free from cupidity [as real entities] (sarvabuddhasaddharmān parigṛhṇāty api na vigatarāgadharmān samanupaśyati). When the bodhisatva, the great being, is endowed with those four dharmas, son of good family, his vigour becomes like empty space (tair caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya mahāsatvasya vīryaṃ gaganasamaṃ bhavati).

善男子。菩薩成就四法行毘梨耶波羅蜜與虚空等。何謂爲四。善男子。若菩薩勤求一切善法。而知一切法自性不成就。以一切最勝供具。給侍供養諸佛世尊。然不見如來及所供侍之法。善能受持一切諸佛所説妙法。亦不見文字而可受持。亦能成就無量衆生。見衆生性即是泥洹。畢竟無生無起。善男子。是爲菩薩成就四法。行毘梨耶波羅蜜與虚空等。

若菩薩成就四法。修行精進波羅蜜多猶若虚空。云何爲四。所謂勤修善根知一切法未成就故。於諸佛所作大供養了知如來身平等故。常樂成就無量有情知諸有情無所得故。從諸佛所受持正法不見諸法所厭離故。是爲菩薩成就四法。修行精進波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ sems dpa’ chen po brtson ’grus nam mkha’ daṅ mtshuṅs pa yin te | bźi gaṅ źe na || ’di lta ste | dge ba’i rtsa ba thams cad la rtsom yaṅ chos thams cad yoṅs su ma grub (257b1) par rab tu śes pa daṅ | saṅs rgyas thams cad la mchod pa daṅ rim gro bya ba mṅon par ’du byed kyaṅ de bźin gśegs pa rnams chos kyi sku mñam par yaṅ dag par rjes su mthoṅ ba daṅ | sems can yoṅs su smin par byed kyaṅ sems can rnam par dag pas sems can mi (2) dmigs pa daṅ | saṅs rgyas thams cad kyi dam pa’i chos yoṅs su ’dzin kyaṅ ’dod chags daṅ bral bar bya ba’i chos yaṅ dag par rjes su mi mthoṅ ba ste | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ sems dpa’ chen po brtson ’grus nam mkha’ daṅ mtshuṅs (3) ba yin no ||

Son of good family, these are eight pure vigours of bodhisatvas. What are the eight? a) vigour to adorn his body (kāyālaṃkāra) but the body is not the objective support since it is distinguished (vikalpita) as a reflection (pratibimba); b) vigour to accomplish proper speech (vāgabhisaṃskāra) although the speech cannot be perceived since it is distinguished as voidness (vaśika); c) vigour to put the thought (citta) into the state of concentration (samādhi) although the thought is not the objective support since it is imagined by the true state of thought (cittadharmatā); d) vigour to attain all aspects of perfection (pāramitā) although they cannot be perceived since they are imagined by the true nature of dharma (dharmatā) which is the extinction of the continuous succession of thought (cittaparaṃparā); e) vigour to attain all dharmas that are wings of awakening (sarvabodhipakṣyadharmasamudgama) although the awakening is not perceived (na samanupaś-) since it is distinguished as the essential character (bhāvalakṣaṇa); f) vigour to purify Buddha-fields (buddhakṣetra) although the fields are not perceived since they are distinguished as empty space; g) vigour to retain all learning (sarvaśrutadhāraṇa) while regarding (samanupaśyat) the sound (śabda) as an echo (pratiśrutkā); h) vigour to accomplish all qualities of the Buddha (sarvabuddhadharma) although they are not the objective support since they are distinguished as the homogeneity of absolute reality (dharmadhātvasaṃbheda) by nature (lakṣaṇa); Son of good family, those eight are the pure vigours of the bodhisatvas.

善男子。若菩薩成就八法。能淨毘梨耶波羅蜜。何等爲八。善男子。菩薩爲淨身故。發勤精進。知身如影。不著於身。爲淨口故。發勤精進。知口語如響。不著於口。爲淨意故。發勤精進。知意如幻無所分別。不著於意。爲具足諸波羅蜜故發勤精進。知諸法無自性。因縁所攝不可戲論。爲得助菩提分法故發勤精進。覺了一切法眞實性故無所礙著。爲淨一切佛土故發勤精進。知諸國土如虚空故不恃所淨。爲得一切陀羅尼故發勤精進。知一切法無念無非念故不作二相。爲成就一切佛法故發勤精進。知諸法入一相平等故而不壞法性。善男子。是爲菩薩成就八法。能淨毘梨耶波羅蜜。

復次善男子若菩薩成就八法。能淨修行精進波羅蜜多。云何爲八。由莊嚴身勤行精進。知身如影像無所得故。由莊嚴語勤行精進。知語如露性無所得故。由莊嚴心勤行精進。得致於定知心無所得故。爲具諸波羅蜜分勤行精進。展轉修習思惟無所得故。由成就一切菩提分法勤行精進。菩提性相思惟無所得故。爲淨佛土勤行精進。知諸佛國等於虚空無所得故。爲成就一切所聞悉皆能持勤行精進。知所聞法猶如響應究竟無所得故。爲成就一切佛法故。勤行精進知諸法界平等一相。思惟無所得故。是爲菩薩成就八法。能淨修行精進波羅蜜多。

rigs kyi bu byaṅ chub sems dpa’ rnams kyi brtson ’grus yoṅs su dag pa ’di brgyad de | brgyad gaṅ źe na | ’di lta ste | brtson ’grus gaṅ gyis lus brgyan pa’i lus de gzugs brñan lta bur rig pas mi dmigs pa daṅ | brtson ’grus gaṅ gis tshig mṅon (4) par ’du byed pa’i tshig de ya ma brlar rnam par brtags te mi dmigs pa daṅ | brtson ’grus gaṅ gis sems tiṅ ṅe ’dzin gyi gnas su ’jog pa’i sems de sems kyi chos ñid kyis rnam par brtags te mi dmigs pa daṅ | brtson ’grus gaṅ gis pha rol tu phyin pa’i phyogs thams (5) cad rab tu sdud par byed kyaṅ de gcig nas gcig tu sems zad pa’i chos ñid kyis śin tu brtags te mi dmigs pa daṅ | brtson ’grus gaṅ gis byaṅ chub kyi phyogs kyi chos thams cad yaṅ dag par bsgrub kyaṅ byaṅ chub de dṅos po’i mtshan nyid du rnam par brtags te yaṅ dag (6) par rjes su mi mthoṅ ba daṅ | brtson ’grus gaṅ gis saṅs rgyas kyi źiṅ yoṅs su sbyoṅ bar byed pa’i źiṅ de yaṅ nam mkha’ daṅ mtshuṅs pas rnam par brtags te mi dmigs pa daṅ | brtson ’grus gaṅ gis thos pa thams cad ’dzin par byed pa de yaṅ sgra brag ca (7) daṅ mtshuṅs par yaṅ dag par rjes su mthoṅ ba daṅ | brtson ’grus gaṅ gis saṅs rgyas kyi chos thams cad rab tu sgrub pa de yaṅ chos kyi dbyiṅs dbyer med pa’i mtshan ñid du rnam par brtags nas mi dmigs pa ste | rigs kyi bu brgyad po de dag ni byaṅ chub (258a1) sems dpa’ rnams kyi brtson ’grus yoṅs su dag pa’o ||

Son of good family, the bodhisatvas have two types of vigour. What are these two? (dvāv imau kulaputra bodhisatvānāṃ vīrye. katamau dvau?) Namely, the vigour of application (prayogavīrya) and the vigour of determination (paricchedavīrya). The vigour of application is connected with body, speech, and thought (tatra prayogavīryaṃ kāyavākcittapratisaṃyuktam). The vigour of determination is without grasping, giving up, and its basis (utpādanotsargāvasthita). The vigour of application (prayogavīrya) which is connected with the bodhisatva’s body, speech, and thought (kāyavākcitta) cannot be perceived since it has no basis; the vigour of determination is in accordance with the sphere of all moments of existence (dharmadhātu). Thus the vigour of the bodhisatva becomes like empty space.

善男子菩薩復有二種精進。所謂加行精進限齊精進。以加行精進策身口意。修習成就一切善法。無有所住思惟無所得故。以限齊精進應住不出不入。隨順法界無所去來。則如虚空無所得故。

rigs kyi bu ’di gñis ni byaṅ chub sems dpa’ rnams kyi brtson ’grus te | gñis gaṅ źe na | ’di lta ste | sbyor ba’i brtson ’grus daṅ | yoṅs su chad pa’i brtson ’grus so || de la sbyor ba’i (2) brtson ’grus ni lus daṅ ṅag daṅ sems daṅ rab tu ldan pa’o || yoṅs su chad pa’i brtson ’grus ni len pa med pa | ’dor ba med pa gnas med pa ste | nam byaṅ chub sems dpa’ lus daṅ gaṅ daṅ sems sbyor pa’i brtson ’grus rtsa ba nas mi gnas par śin tu brtags nas mi dmigs (3) śiṅ yoṅs su chad pa’i brtson ’grus ni chos kyi dbyiṅs kyi rjes su ’jug pas rjes su ’gro ba ste | de ltar na byaṅ chub sems dpa’i brtson ’grus nam mkha’ daṅ mtshuṅs pa yin no ||

Just as empty space is immaterial (adṛśya) and develops all beings, in the same way, the vigour of the bodhisatvas is not established in any dharma and brings all beings to maturity (sarvasatvān paripācayati). Just as empty space opens up a possibility for all beings (sarvasatvāvakāśa) being placed in open space (ābhyavakāśika), in such a way, the vigour of the bodhisatvas opens a possibility for all living beings, being free from viewpoints (sarvadṛṣṭivigata) to all beings. Just as empty space raises herbs, trees, and crops (tṛṇavanaspatisaysa) without root and basis, in the same way, the vigour of the bodhisatvas generates the qualities of the Buddha (buddhadharma), not being established in the root view that the transitory collection [is a real self] (satkāyadṛṣṭimūla). Just as empty space is all-pervasive (sarvatrānugatā) while there is no transmigration of nature (asaṃkrāntilakṣaṇa), in the same way, the vigour of the bodhisatva is in accordance with all good qualities (sarvākuśaladharmānugata) while there is no transmigration of nature. Just as empty space is united in the sameness while it displays different figures, in the same way, the vigour of the bodhisatvas is connected with the sameness of all qualities for all living beings while it shows in different kinds of deeds. The bodhisatva sees clearly the sameness of different kinds of accomplishments (sādhaka) and he does not hold it in his mind, even though he has undertaken [the practice of vigour]. In such a way, the vigour of the bodhisatva becomes like empty space.

善男子。喩如虚空無有疲惓。菩薩於無量劫。發勤精進無有疲厭。亦復如是。喩如虚空悉能容受一切諸色。然此虚空無有覆障。菩薩爲容受一切衆生。發勤精進平等無礙亦得如是。喩如虚空能生一切藥草叢林。然此虚空無有住處。菩薩爲増益一切衆生諸善根故發勤精進。無所依著無有住處亦復如是。喩如虚空至一切處然無有去。菩薩發勤精進爲至一切法故。而無至無不至亦復如是。喩如虚空非色。而於中見種種色。菩薩爲一乘故發勤精進。而爲成就純至故。示諸乘差別亦復如是。喩如虚空本性清淨。不爲客塵所汚。菩薩發勤精進本性清淨。爲衆生故現受生死。不爲塵累所染亦復如是。喩如虚空性是常法。無有無常。菩薩究竟爲不斷三寶故。發勤精進亦復如是。喩如虚空。無始無終不取不捨。菩薩發勤精進。無始無終不取不捨亦復如是。

如虚空無色於諸有情成就所作。菩薩精進亦復如是。依諸佛法成就一切有情事故。如虚空含容一切色。菩薩精進含容一切有情。離一切見亦復如是。如虚空一切草木生長無根無住。菩薩精進生長一切佛法。如虚空遍一切處無所動搖。菩薩精進遍一切善法。無所動相亦復如是。如虚空等現種種色。菩薩精進等爲有情。示現修習平等思惟。皆無所得亦復如是。善男子是爲菩薩修行精進波羅蜜多猶若虚空。

ji ltar nam mkha’ gzugs med ciṅ sems can thams cad rab tu rgyu ba de bźin du byaṅ chub sems (4) dpa’ rnams kyi brtson ’grus de yaṅ chos thams cad la mi gnas śiṅ sems can thams cad yoṅs su smin par byed do || ji ltar nam mkha’ gzugs thams cad la go skabs ’byed ciṅ bla gab med pa de bźin du byaṅ chub sems dpa’ rnams kyi brtson ’grus de yaṅ sems dpa’ can thams (5) cad la go skabs ’byed ciṅ lta ba thams cad daṅ bral ba’o || ji ltar nam mkha’ las rtswa daṅ | nags tshal daṅ | lo tog skye yaṅ rtsa ba med ciṅ gnas med pa de bźin du byaṅ chub sems dpa’ rnams kyi brtson ’grus de yaṅ saṅs rgyas kyi chos thams cad skyed kyaṅ ’jig tshogs la (6) lta ba’i rtsa ba la gnas pa med do || ji ltar nam mkha’ thams cad du soṅ yaṅ ’pho ba’i mtshan ñid ma yin pa de bźin du byaṅ chub sems dpa’i brtson ’grus de yaṅ dge ba’i chos thams cad kyi rjes su soṅ yaṅ ’pho ba’i mtshan ñid ma yin no || ji ltar nam mkha’ mtshuṅs par (7) sbyor źiṅ gzugs tha dad par ston pa de bźin du byaṅ chub sems dpa’ rnams kyi brtson ’grus de sems can thams cad la chos thams cad mtshuṅs par sbyor źiṅ spyod pa sna tshogs kun du ston to || nam byaṅ chub sems dpa’ gaṅ kun du sgrub par byed pa de mñam pa ñid bas (258b1) yaṅ dag par rjes su mi mthoṅ źiṅ | gaṅ la rtsom pa de yaṅ rnam par brtags nas mi dmigs te | de ltar na byaṅ chub sems dpa’i brtson ’grus nam mkha’ daṅ mtshuṅs pa yin no ||

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

善男子。精進有二種。始發精進。終成精進。菩薩以始發精進習成一切善法。以終成精進分別一切法不得自性。唯所集善根見是平等。所見平等亦非平等。善男子。喩如工匠刻作木人身相備具。所作事業皆能成辦。於作不作不生二想。菩薩爲成就莊嚴本願故。發勤精進修一切業。於作不作不生二想。去離二邊亦復如是。善男子。是爲菩薩行毘梨耶波羅蜜與虚空等。

爾時世尊説伽他曰。

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

57 After having generated the power by the strength of vigour, you should not hold your body and life (kāyajīvita) dear.
Train yourself in the practice of the awakening of the great one (māhātmya) and have an attitude of benefit to living beings.

勇猛所生精進力　無吝於身及命財
能行威徳大菩提　於諸有情恒利益

brtson ’grus (2) dag gi stobs kyis mthu bskyed nas | lus daṅ srog la’aṅ phaṅs par mi byed ciṅ ||
bdag ñid chen po byaṅ chub spyad pa spyod | sems can phan pa’i don byed phan sems pa ||

58 As long as you have accumulated conditioned states in previous existences (pūrvabhava), that long you will stay in cyclic existence, trying to arrive at the qualities of awakening (bodhiguṇa),
but you still should not get tired: do generate vigour again and again.

往昔所修功徳利　不生厭倦常修習

sṅon gyi srid par ’dus byas ci srid pa | byaṅ chub yon tan phyin ni de srid ’khor ||
de dag skyo bar (3) ’gyur ba’aṅ yoṅ med de | phyi phyir brtson ’grus dag ni rab tu skyed ||

59 Strive to release incalculable numbers of beings, to worship innumerable buddhas, to see countless Buddha-fields, and to discipline numerous evil ones (māra).

愛樂解脱諸有情　於諸如來常供養
願遊無量諸佛刹　推伏一切諸魔羅

sems can bsam mi khyab pa dgrol bar brtson | saṅs rgyas bsam mi khyab pa mchod par brtson ||
źiṅ rnams bsam gyis mi khyab blta bar brtson | bsam gyis mi khyab bdud rnams gdul bar brtson ||

60 Strive to give countless gifts, to maintain inconceivable morality (śīla), to train yourself in inconceivable patience (kṣānti), and to practice unthinkable vigour (vīrya).

常樂給施一切人　常樂護持於淨戒
常樂大慈相應念　常樂勤集諸善根

(4) sbyin pa bsam gyis mi khyab gtaṅ brab brtson | tshul khrims bsam gyis mi khyab bsruṅ bar brtson ||
bzod pa bsam gyis mi khyab bsgom par brtson | brtson ’grus bsam gyis mi khyab dge bar brtson ||

61 Strive to reflect on unthinkable meditation (dhyāna), to cultivate inconceivable insight (prajñā), to develop inconceivable friendliness (maitrī), and to achieve benefits and merits (guṇā).

思惟無量禪定心　以大智慧常觀察
無量慈心捨瞋恚　功徳利益正修行

bsam gtan bsam gyis mi khyab sems par brtson | śes (5) rab bsam gyis mi khyab bsgom par brtson ||
byams pa bsam gyis mi khyab bsgom par brtson | don daṅ yon tan sgrub pa rab tu brtson ||

62 Strive not to hold life (jīva) and body (kāya) dear, to be liberated from all afflictions (kleśa) and conflicts (kalaha), to understand emptiness (śūnyatā), liberation (vimokṣa) and selflessness (nirātmya), and [to achieve] the nature of greatness (māhātmya) which is selflessness in oneself.

於身於命無所慳　善能解脱諸煩惱
常修無我空解脱　離相無相大威徳

srog daṅ lus kyaṅ mi phaṅs brtson par byed | ñon moṅs ’thab pa kun las rnam par ’grol ||
stoṅ pa rnam thar bdag med mṅon (6) par brtson | bdag la bdag med che ba’i bdag ñid brtson ||

63 Strive for awakening (bodhi) freed from false view (darśana), and for essential nature (svabhāva) which is like an illusion (māya) and mirage (marīci).
Strive to attain non-thought (acitta), even though the thought does not exist in reality, and to teach unchanging dharmas.

永離諸見修菩提　如幻陽焔觀自性
樂説空法無思慮

lta las rnam grol byaṅ chub phyir yaṅ brtson | sgyu ma smig rgyu’i ṅo bo ñid du brtson ||
sems med sems kyaṅ sems ma yin pa thob | gyo ba med pa’i chos rnams ston par brtson ||

64 Even though engaged with all beings, he is still free from them; he always strives to recite and read,
but he transcends truth or untruth (dharmādharma) and strives for the essential nature of words and letters (śabdākṣarasvabhāva).

依世淨行讀諸經
於法無法二倶亡　不捨音聲及文字

’gro ba kun du spyod (7) ciṅ rnam par grol | bśad ciṅ klog pa la ni rtag tu brtson ||
chos daṅ chos min gñis las śin tu ’das | sgra daṅ yi ge’i ṅo bo ñid la brtson ||

65 He explains thousands of scriptures to living beings, even though the qualities of the Buddha (buddhaguṇa) are incalculable.
Even though the bad behaviour of living beings (satvacarita) is endless, the wise will always practice vigour [on their behalf].

於世常説諸經典　讃佛功徳亦無邊
有情心行既難量　智者應生大精進

’gro ba rnams la mdo sde stoṅ rnams smra | saṅs rgyas yon tan rnams ni mtha’ yaṅ med ||
sems can spyod pa (259a1) rnams la’aṅ mtha’ med de | mkhas pa de la rtag tu brtson ’grus sbyor ||

66 He should be engaged in the behaviour of the endless numbers of living beings, [even though] these dharmas never arise nor disappear (anutpādānirodha).
Not being discouraged, the wise men should practice great wave of vigour again and again and guide beings to cultivate such teachings.

悟於無量有情性　不滯於生及不生
能以無邊精進心　常習度生諸淨法

sems can spyod mtha’ med la rab tu ’jug | chos ’di rnams ni skye med ’gag med de ||
mkhas pa de dag sems kyaṅ mi źum źiṅ | phyi phyir brtson ’grus rlabs chen (2) rab bskyed de ||
’di ’dra’i chos la sems can bsgom du btsud ||

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