de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so:
- ci’i phyir, rigs kyi bu, khyod kyi ming blo gros mi zad pa zhes btags?
blo gros mi zad pas smras pa:
- btsun pa sha ra dva ti’i bu, blo gros mi zad pa zhes bya ba ’di ni chos thams cad kyi dmigs pa’i rgyu ’thun pa’o.
de ci’i phyir zhe na? chos thams cad mi zad pa’i phyir ro.
smras pa:
- rigs kyi bu, khyod byang chub sems dpa’ rnams kyi chos mi zad pa bstan pa las brtsams te spobs par gyis shig!
atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat:
kasmāt, kulaputra, tava nāmākṣayamatir iti prajñaptam? akṣayamatir āha: ayaṃ, bhadanta śāradvatīputrākṣayamatir iti sarvadharmārambaṇaniṣyandaḥ. tat kasya hetoḥ? sarvadharmākṣayatvāt.
āha: pratibhātu te, kulaputra, bodhisattvānāṃ dharmākṣayatānirdeśam ārabhya;
Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati:
– Why, son of good family, is your name “Imperishable Intelligence”?
Akṣayamati said:
– The name “Imperishable Intelligence” is the outcome of having all moments of existence as object. For what reason? Because of the imperishability of all moments of existence?
Śāradvatīputra said:
– Be inspired in your speech, son of good family, on the subject of the bodhisattvas’ teaching of the imperishability of all moments of existence;
The bodhisattva producing the thought of awakening (bodhicittotpādaka) is characterized by ṭ. fol. 36a4-5 as padasthita, "standing on his feet", one of the fifteen kinds of bodhisattvas mentioned as related to different groups of akṣayas, v. introduction, chapter on ṭ. ṭ. introduces the section as follows: theg pa chen po las byang chub sems dpa’ rnam pa bco lngar bshad de: go ’phang la gnas pa dang, thams cad du ’gro ba dang, chos la gnas pa dang, snying rje byed pa dang, mngon sum du gyur pa dang, yongs su smod par byed pa dang, ston par byed pa dang, ’doms par byed pa dang, yongs su byang ba dang, bsgom pa la zhugs pa dang, so sor rten pa dang, ston pa dang, lhun gyis grub pa dang, bya ba byed pa dang, dbang thob pa’o. de la byang chub tu sems bskyed pa’i byang chub sems dpa’ ni go ’phang la gnas pa’i byang chub sems dpa’ zhes bya’o. go ’phang la gnas pa de la yang rnam pa gnyis te: ’jug pa dang rab tu zhugs pa’o. de la ’jug pa ni sangs rgyas la bsam pa zhugs pa dang, chos dang dge ’dun la bsam pa zhugs pa dang; sangs rgyas la brten pa dang, chos dang dge ’dun la brten pa dang; sangs rgyas la nges par gyur pa dang, chos dang dge ’dun la nges par gyur pa’o. de la bsam pa zhugs pa ni ’di ltar sangs rgyas bcom ldan ’das de ni rig pa dang zhabs su ldan pa, bde bar gshegs pa zhes bya ba la sogs pa yon tan gyi sgo nas shes pa dang, nyan thos dang rang sangs rgyas las ’phags pas na khyad par yod par shes pa’o, rten pa ni ston par khas len pa’o, nges par gyur pa ni ston pa de las gzhan med pa’o. rab tu zhugs pa ni bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed pa ste, de bstan pa’i phyir de nas tshe dang ldan pa sha ra dva ti’i bu zhes bya ba la sogs pa gsungs so.
The title of the paragraph is dharmamūla or dharmādhāra, root or basis of religion, the religion which consists in the following akṣayas, the bodhisattvacaryā, ṭ. fol. 36b1: byang chub tu sems bskyed pas ni chos rnams kyi gzhi bstan te; bsam pa mi zad pa la sogs pa ’og nas smos pa byang chub sems dpa’i spyod pa rnams kyi gzhi ni byang chub tu sems bskyed pa yin pa’i phyir ro.
ci’i phyir, rigs kyi bu, khyod kyi ming blo gros mi zad pa zhes btags zhes dris pa ni byang chub tu sems bskyed pa la sogs pa mi zad pa rnam par bshad pa’i gleng bslang ba ste, byang chub sems dpa’ de’i dris pa’i lan btab pa las mi zad pa rnams bshad pa’i phyir ro. de la blo gros mi zad pa zhes bya ba ’di ni chos thams cad kyi dmigs pa’i rgyu mthun pa’o zhes bya ba la ’dus byas dang ’dus ma byas kyi chos thams cad kyi ngo bo nyid ni de bzhin nyid do. de bzhin nyid ni mi ’gyur ba’i ngo bo nyid pas mi zad pa’o. de la dmigs pa’i shes rab kyang de dang tha mi dad pas mi zad pa ste, de lta bu’i mi zad pa la dmigs pa’i rgyu las yongs su dag pa’i blo gros byung ba de ni rgyu mthun pa zhes bya ste, rgyu dang ’bras bu ’dra ba zhes bya ba’i don to. blo gros ni shes rab kyi rnam grangs so. yang na byang chub sems dpa’ rnams kyi spyod pa la sogs pa chos kyi rab tu dbye ba mtha’ yas pa la yang chos thams cad ces bya ste, de dag rgyu dang dus la sogs pa’i sgo nas zad par mi ’gyur ba la dmigs pas de skad ces bya ste, de bas na don de nyid gsal bar bstan pa’i phyir ro. de ci’i phyir zhe na? chos thams cad mi zad pa’i phyir ro zhes gsungs so – "The essence (svabhāva) of all moments of existence, conditioned and unconditioned, is suchness (tathatā). Suchness is imperishable (akṣaya) being essentially unchanging (nirvikārasvabhāvatvāt).... Or, alternatively, "all moments of existence" means the endless classifications of teachings (anantadharmaprabheda), the practice of the bodhisattvas, etc., which do not perish because of being the cause (hetu) and because of time ..."
rigs kyi bu, khyod byang chub sems dpa’ rnams kyi chos mi zad pa bstan pa las brtsams te spobs par gyis shig ces bya ba ni chos mi zad pa de lta bur shod ces bya ba’i tha tshig go.
For the expression v. Śgs p. 167, note 126, Aṣṭa p. 472,10.
舍利弗問阿差末菩薩
誰字仁者名阿差末(阿差末者晉曰無盡意) 答舍利弗 用諸法故曰不可盡 所以者何 一切諸法亦不可盡
舍利弗言 願以不可盡法而解說之
時舍利弗問無盡意
誰字仁者為無盡意 無盡意言 唯舍利弗 一切諸法因緣果報名無盡意 所以者何 一切諸法不可盡故
舍利弗言 唯善男子 願仁當說無盡法門
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