Bibliotheca Polyglotta

tatra bodhisattvayānikaḥ pudgalo yair vastubhir anumodeta, yair ārambaṇair yair ākārais tac cittam utpādayet, api nu tāni vastūni tāni vā ārambaṇāni te vā ākārāstathopalabhyeran yathā nimittīkaroti? evam ukte maitreyo bodhisattvo mahāsattva āyuṣmantaṃ subhūtiṃ sthaviram etad avocat - na tāni bhadanta subhūte vastūni tāni vā ārambaṇāni te vā ākārāstathopalabhyante yathā nimittīkaroti | evam ukte āyuṣmān subhūtiḥ sthaviro maitreyaṃ bodhisattvaṃ mahāsattvam etad avocat - yadi so ’saṃvidyamānaṃ vastu asaṃvidyamānam ārambaṇam ārambaṇīkuryāt, nimittīkuryāt tat kathamasya saṃjñāviparyāsaś cittaviparyāso dṛṣṭiviparyāso na bhavet? tat kasya hetoḥ? tathā hi rāgo ’py asaṃvidyamānaṃ vastu anitye nityam iti duḥkhe sukham iti anātmany ātmeti aśubhe śubham iti vikalpya saṃkalpya utpadyate, saṃjñāviparyāsaś cittaviparyāso dṛṣṭiviparyāsaḥ | athāpi yathā vastu yathā ārambaṇaṃ yathā ākāras tathā bodhis tathā cittam, evaṃ sarvadharmāḥ sarvadhātavaḥ | yadi ca yathā vastu yathā ārambaṇaṃ yathā ākāras tathā bodhis tathā cittam, tat katamair vastubhiḥ katamair ārambaṇaiḥ katamair ākāraiḥ katamaṃ cittam anuttarāyāṃ samyaksaṃbodhau pariṇāmayati? katamad vā anumodanāsahagataṃ puṇyakriyāvastu kvānuttarāyāṃ samyaksaṃbodhau pariṇāmayati?

de skad ces bka’ stsal pa dang | bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to || (7) bcom ldan ’das rigs kyi bu ’am rigs kyi bu mo shes rab kyi pha rol tu phyin pa ’di la phyir gzhil bar sems pa de’i rgyu gang lags rkyen gang lags | bcom ldan ’das kyis bka’ stsal pa | rab ’byor rigs kyi bu ’am rigs kyi bu mo de bdud kyis byin gyis brlabs pa ’am | (104a1) shes rab ’chal par ’gyur ba dang mthun pa’i ngag gi las kyis ’di chos zab mo dag la mi dad cing rab tu dang par mi ’gyur te | rab ’byor sdig pa’i chos ’di gnyis dang ldan pas rigs kyi bu ’am rigs kyi bu mo de shes rab kyi pha rol tu phyin pa ’di la phyir ’jil bar ’gyur ro || (2) rab ’byor gzhan yang shes rab kyi pha rol tu phyin pa zab mo ’di ’chad pa dang ston pa dang nye bar ston pa na phyir gzhil bar sems par ’gyur ba gang yin pa de ni rnam pa bzhi po ’di dag dang ldan par ’gyur te | rigs kyi bu ’am rigs kyi bu mo de sdig pa’i grogs po’i lag tu son par ’gyur pa (3) ’am | mngon par mi brtson par ’gyur ba ’am | phung po la mngon par zhen par ’gyur ba ’am | bdag la stod cing gzhan la smod de nyes pa’i skabs tshol bar ’gyur ba’o || ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa las dmyal pa’i le’u zhes bya ste bdun (4) pa’o || || shes rab kyi pha rol tu phyin pa brgyad stong pa | bam po dgu pa | de nas bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to ||

署是菩薩有徳之人。持心能作是求阿耨多羅三耶三菩。乃至作是心欲有所得。彌勒菩薩語須菩提其不作是求。乃能有所得。 .. .. ..

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若菩薩作是念。(28)我以是心迴向阿耨多羅三藐三菩提。如心(29)所縁是諸縁諸事爲可得不。彌勒言。是諸縁(548a1)諸事不可得。如心取相。須菩提言。若是諸縁(2)諸事不爾者。是人將無想顛倒見顛倒心顛(3)倒。無常謂常。苦謂樂。不淨謂淨。無我謂我。(4)生想顛倒見顛倒心顛倒。若諸縁諸事如實(5)者。菩提亦如是。心亦如是。若諸縁諸事菩提(6)及心無異者。何等是隨喜心迴向阿耨多羅(7)三藐三菩提。

3. A metaphysical problem Now, as concerns these foundations through which the person belonging to the Bodhisattva-vehicle has rejoiced, concerning those objective supports and points of view, through which he has raised that thought, - would those foundations, objective supports and points of view he apprehended in such a way that they would be treated as signs? Maitreya: No, they would not. (139) Subhuti: If he treated as an objective support or as a sign that foundation which does not exist, and that objective support which does not exist, would he then not have a perverted perception, perverted thought, perverted views? For in a greedy person also, when he has discriminated a nonexisting entity [foundation] and pondered on it – thinking that there is permanence in the impermanent, ease in suffering, the self in what is not the self, loveliness in what is repulsive – there arises a perverted perception, perverted thought, perverted view. And as the foundation [entity], the objective support, the point of view [are non-existent], so is enlightenment, so is the thought [of enlightenment] and so all dharmas, all elements. But then on which foundations, by which objective supports, or points of view does he turn over what thought into full enlightenment, or what meritorious work founded on jubilation does he turn over into what utmost, right and perfect enlightenment?

(71) atha khalu maitreyo bodhisattvo mahāsattva āyuṣmantaṃ subhūtiṃ sthaviram etad avocat - nedam ārya subhūte navayānasaṃprasthitasya bodhisattvasya mahāsattvasya purato bhāṣitavyaṃ nopadeṣṭavyam | tat kasya hetoḥ? yad api hi syāttasya śraddhāmātrakaṃ premamātrakaṃ prasādamātrakaṃ gauravamātrakam, tad api tasya sarvam antardhīyeta | avinivartanīyasyedam ārya subhūte bodhisattvasya mahāsattvasya purato bhāṣitavyam upadeṣṭavyam | yo vā kalyāṇamitropastabdho sattvo mahāsattvo bhavet, so ’tra nāvaleṣyate na saṃleṣyate na vipatsyati na viṣādam āpatsyate, na vipṛṣṭhīkariṣyati mānasam, na bhagnapṛṣṭhīkariṣyati, notrasiṣyati na saṃtrasiṣyati na saṃtrāsam āpatsyate | evaṃ ca bodhisattvena mahāsattvenānumodanāsahagataṃ puṇyakriyāvastu sarvajñatāyāṃ pariṇāmayitavyam ||

bcom ldan ’das shes rab kyi pha rol tu phyin pa ni mngon par mi brtson pa dang dge ba’i rtsa ba dang bral (5) ba dang sdig pa’i grogs po’i lag tu song bas mos par dka’o || bcom ldan ’das kyis bka’ stsal pa | de de bzhin no rab ’byor de de bzhin te | rab ’byor shes rab kyi pha rol tu phyin pa ni mngon par mi brtson pa dang dge ba’i rtsa ba chud pa dang blo zhan pa dang don du mi gnyer ba dang thos pa nyung ba dang (6) shes rab zhan pa dang sdig pa’i grogs pos nye bar brtan pa dang legs par mi nyan pa dang mi ’dri ba’i rang bzhin can dang dge ba’i chos la ni brtson pas mos bar dka’o || rab ’byor gyis gsol pa | bcom ldan ’das e ma shes rab kyi pha rol tu phyin pa ni mos par dka’ ba’i slad du ’di ci tsam (7) du zab pa lags | bcom ldan ’das kyis bka’ stsal pa | rab ’byor gzugs ni ma bcings ma grol ba’o || de ci’i phyir zhe na | rab ’byor gzugs ngo bo nyid med pa’i phyir gzugs ma bcings ma grol ba’o || rab ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam (104b1) par shes pa ni ma bcings ma grol ba’o ||

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彌勒言。須菩提。如是迴向法不(8)應於新發意菩薩前説。所以者何。是人所有(9)信樂恭敬淨心皆當滅失。須菩提。如是迴向(10)法應於阿毘跋致菩薩前説。若與善知識相(11)隨者説。是人聞是不驚不怖不沒不退。菩薩(12)隨喜福徳應如是迴向薩婆若。

Maitreya: This should not be taught or expounded in front of a Bodhisattva who has newly set out in the vehicle. For he would lose that little faith, which is his, that little affection, serenity and respect which are his. In front of an irreversible Bodhisattva should this be taught and expounded. Alternatively, a Bodhisattva who is propped up by a good friend would thereby not be cowed, nor become stolid, nor cast down, nor depressed, would not turn his mind away from it, nor have his back broken, nor tremble, be frightened, be terrified. (140) And thus should the Bodhisattva turn over into all-knowledge the meritorious work founded on jubilation.

atha khalv āyuṣmān subhūtiḥ sthaviro maitreyaṃ bodhisattvaṃ mahāsattvam etad avocat - yena maitreya cittenānumodya yat pariṇāmayati, tac cittaṃ kṣīṇaṃ niruddhaṃ vigataṃ vipariṇatam | tat katamat tac cittaṃ yena pariṇāmayati anuttarāyai samyaksaṃbodhaye? katamad vā tac cittam anumodanāsahagataṃ puṇyakriyāvastu yat pariṇāmayaty anuttarāyai samyaksaṃbodhaye? kathaṃ vā śakyaṃ cittena cittaṃ pariṇāmayituṃ yadā dvayoś cittayoḥ samavadhānaṃ nāsti, na ca taccittasvabhāvatā śakyā pariṇāmayitum?

de ci’i phyir zhe na | rab ’byor rnam par shes pa ngo bo nyid med pa’i phyir rnam par shes pa ma bcings ma grol ba’o || rab ’byor gzugs kyi sngon gyi mtha’ ma bcings ma grol ba’o ||

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所用心迴向。(13)是心即盡即滅。何等心是迴向阿耨多羅三(14)藐三菩提。若用心心迴向。是二心不倶。又心(15)性不可得迴向。

Subhuti: The thought by which one has rejoiced and turned over, or dedicated that [wholesome root connected with jubilation], - that thought of [rejoicing] is [at the time of turning over] extinct, stopped, departed, reversed. Therefore, what is that thought by which one turns over to full enlightenment? Or what is that thought which turns over into full enlightenment the meritorious work founded on jubilation? Or, if no two thoughts can ever meet, how can one by thought turn over, or dedicate, thought? Nor is it possible to turn over [or to overturn, to transform] that thought as far as its own being is concerned.

atha khalu śakro devānām indra āyuṣmantaṃ subhūtiṃ sthaviram etad avocat - mā khalv ārya subhūte navayānasaṃprasthitā bodhisattvā mahāsattvā imaṃ nirdeśaṃ śrutvotrasiṣuḥ saṃtrasiṣuḥ saṃtrāsam āpatsyante? kathaṃ cārya subhūte bodhisattvena mahāsattvena tadanumodanāsahagataṃ puṇyakriyāvastu anuttarāyai samyaksaṃbodhaye pariṇāmayitavyam? kathaṃ cānumodanāsahagataṃ puṇyakriyāvastu parigṛhṇatā anumodanāsahagataṃ cittaṃ pariṇāmayatā tad anumodanāsahagataṃ cittaṃ suparigṛhītaṃ supariṇāmitaṃ bhavati?

de ci’i phyir zhe na | rab ’byor gzugs la sngon gyi mtha’i (2) ngo bo nyid med pa’i phyir ro ||

爾時釋提桓因語須菩提。新(16)發意菩薩聞是事將無驚怖耶。菩薩今云何(17)以隨喜福徳如實迴向。

Sakra: The Bodhisattvas who have newly set out in the vehicle should beware of being afraid when they have heard this exposition. How then should a Bodhisattva turn that meritorious work founded on jubilation over into full enlightenment? And how does someone who takes hold of the meritorious work founded on jubilation succeed in taking hold of that thought connected with jubilation, and how does one who turns over the thought connected with jubilation succeed in turning it over?

atha khalv āyuṣmān subhūtiḥ sthaviro maitreyaṃ bodhisattvaṃ mahāsattvam ārabhya maitreyaṃ bodhisattvaṃ mahāsattvam adhiṣṭhānaṃ kṛtvā maitreyaṃ bodhisattvaṃ mahāsattvam āmantrayate sma - iha maitreya bodhisattvo mahāsattvas teṣām atītānāṃ buddhānāṃ bhagavatāṃ chinnavartmanāṃ chinnavartmanīnāṃ chinnaprapañcabhavanetrīkāṇāṃ paryāttabāṣpāṇāṃ marditakaṇṭakānām apahṛtabhārāṇām anuprāptasvakārthānāṃ parikṣīṇabhavasaṃyojanānāṃ samyagājñāsuvimuktacittānāṃ sarvacetovaśiparamapāramitāprāptānāṃ daśasu dikṣu aprameyāsaṃkhyeyeṣu trisāhasramahāsāhasreṣu lokadhātuṣu ekaikasyāṃ diśi ekaikasmiṃś ca trisāhasramahāsāhasre lokadhātau aprameyāsaṃkhyeyānāṃ buddhānāṃ bhagavatāṃ parinirvṛtānāṃ yāvat prathamacittotpādam upādāya yāvac cānuttarāṃ samyaksaṃbodhim abhisaṃbuddhānāṃ yāvac cānupadhiśeṣe nirvāṇadhātau parinirvṛtānāṃ yāvac ca saddharmo nāntarhitaḥ, etasminn antare yāni teṣāṃ buddhānāṃ bhagavatāṃ kuśalamūlāni pāramitāpratisaṃyuktāni, yaś ca teṣāṃ buddhānāṃ bhagavatāṃ puṇyābhisaṃskāraḥ kuśalamūlābhisaṃskāraḥ, yaś ca teṣāṃ buddhānāṃ bhagavatāṃ śīlaskandhaḥ samādhiskandhaḥ prajñāskandho vimuktiskandho vimuktijñānadarśanaskandhaḥ, (72) yā ca hitaiṣitā, yā ca mahāmaitrī, yā ca mahākaruṇā, ye cāprameyāsaṃkhyeyā buddhaguṇāḥ, yaś ca tair buddhair bhagavadbhir dharmo deśitaḥ, ye ca tasmin dharme śikṣitā adhimuktāḥ pratiṣṭhitāḥ, teṣāṃ ca yāni kuśalamūlāni, ye ca tair buddhair bhagavadbhir bodhisattvā mahāsattvā vyākṛtā anuttarāyāṃ samyaksaṃbodhau, teṣāṃ ca yāni kuśalamūlāni ṣaṭpāramitāpratisaṃyuktāni, ye ca pratyekabuddhayānikāḥ pudgalā vyākṛtāḥ pratyekabodhau, teṣāṃ ca yāni kuśalamūlāni, yāni ca śrāvakayānikānāṃ pudgalānāṃ dānamayāni kuśalamūlāni śīlamayāni kuśalamūlāni bhāvanāmayāni kuśalamūlāni, yāni ca śaikṣāṇy anāsravāṇi kuśalamūlāni, yāni cāśaikṣāṇy anāsravāṇi kuśalamūlāni, yaiś ca tasmin dharme pṛthagjanaiḥ kuśalamūlāny avaropitāni, yaiś ca devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyair vā sa dharmaḥ śrutaḥ, śrutvā ca kuśalamūlāny avaropitāni, yaiś ca tiryagyonigatair api sattvaiḥ sa dharmaḥ śrutaḥ, śrutvā ca kuśalamūlāny avaropitāni, yaiś ca teṣu buddheṣu bhagavatsu parinirvāpayatsu parinirvṛteṣu ca kuśalamūlāny avaropitāni, teṣāṃ ca sarveṣāṃ yāni kuśalamūlāni, tāni sarvāṇyekato ’bhisaṃkṣipya piṇḍayitvā tulayitvā niravaśeṣya niravaśeṣam anumodeta | anumodyānumodanāsahagataṃ puṇyakriyāvastu anuttarāyāṃ samyaksaṃbodhau pariṇāmayate, pariṇāmayato bodhisattvasya mahāsattvasya kathaṃ na saṃjñāviparyāso na cittaviparyāso na dṛṣṭiviparyāso bhavati?

rab ’byor gzugs kyi phyi ma’i mtha’ ma bcings ma grol ba’o || de ci’i phyir zhe na | rab ’byor gzugs phyi ma’i mtha’i ngo bo nyid med pa’i phyir ro ||

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爾時須菩提因彌勒(18)菩薩作是言。菩薩於過去諸佛。道已斷行已(19)滅戲論盡。滅蕀刺除重擔。得己利盡有結。(20)正智解脱心得自在。無量阿僧祇世界中滅(21)度諸佛。所有善根福徳勢力。及諸弟子於諸(22)佛所。所種善根合集稱量。是諸福徳以最大(23)最勝最上最妙心隨喜。隨喜已迴向阿耨多(24)羅三藐三菩提。是菩薩今當云何不墮想顛(25)倒見顛倒心顛倒。

Thereupon, the Venerable Subhuti turned his mind to the Bodhisattva Maitreya, concentrated his mind on him, and spoke thus (141,1): Here the Bodhisattva considers the merit connected with the past Buddhas and Lords, in the way we described before [i.e. 135-38]. He piles up the wholesome roots of all those, all that quantity of wholesome roots without exception and remainder, rolls it into one lump, weighs it, and rejoices over it. He then turns the meritorious work founded on jubilation over to full enlightenment. (142) How can the Bodhisattva when he turns over, be without perverted perception, perverted thought, perverted view?

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