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Bodhisatvacaryānirdeśa

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
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Bodhisatvacaryānirdeśa
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de nas tshe daṅ ldan pa maud gal gyi bu chen pos khye’u rin chen byin la ’di skad ces smras so ||  khye’u ci de bźin gśegs pas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs ma rgyas sam | chos kyaṅ ma bstan tam |  khye’u rin chen byin gyis smras pa | maud gal gyi bu mkhas pas ni byaṅ chub spros par mi bya’o || de bźin gśegs pa yaṅ rlom sems su mi bya’o ||  chos mi skye’o sñam du brtag par mi bya’o ||  chos thams cad ’dus byas so sñam du brtag par mi bya’o ||  chos thams cad ’dus ma byas so sñam du brtag par mi bya’o ||  de bźin du sbyar te chos thams cad skye ba daṅ | mi skye ba daṅ | dṅos po daṅ | dṅos po med pa źes bya ba daṅ | ’dzin pa daṅ | gtoṅ ba źes bya ba daṅ | phrad pa daṅ bral ba źes bya ba daṅ | ’gro ba daṅ | ’oṅ ba daṅ | gnas pa daṅ | ’pho ba daṅ ’dod chags kyi chos daṅ | źe sdaṅ gyi chos daṅ | gti mug gi chos daṅ |  chos daṅ | chos ma yin pa źes brtag par mi bya’o ||  ma rig pa la sogs pa nas so so’i skye bo’i chos rnams daṅ | ñan thos kyi chos rnams daṅ | raṅ saṅs rgyas kyi chos rnams daṅ | saṅs rgyas kyi chos rnams daṅ | kun nas ñon moṅs pa’i chos rnams daṅ | rnam par byaṅ ba’i chos rnams daṅ | gzugs can daṅ | gzugs can ma yin pa daṅ | ’du śes daṅ | ’du śes med pa daṅ | mtshan ñid daṅ | mtshan ñid med pa daṅ | spyod pa yoṅs su dag pa daṅ | mñam pa ñid daṅ | mi mñam pa ñid daṅ | lus daṅ | sems daṅ | chos thams cad tshul bźin daṅ | tshul bźin ma yin pa źes bya ba’i bar du skye bar ’gyur ro źes brtag par mi bya’o ||  maud gal gyi bu ’di ji sñam du sems | de bźin gśegs pa bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya’am |  smras pa | de ni ma yin no ||  smras pa | ci de bźin gśegs pa de bźin ñid la ma gtogs pa daṅ | byaṅ chub de bźin ñid la ma gtogs pa daṅ | so so’i skye bo de bźin ñid la ma gtogs par ’dod dam |  maud gal gyi bus smras pa | de ni ma yin no ||  khye’us smras pa | maud gal gyi bu khyod spros pa med pa la spros par byed dam |  maud gal gyi bus smras pa | kho bo ni ’jig rten gyi kun rdzob kyi sgo nas ston to ||  khye’us smras pa | maud gal gyi bu ’jig rten ni brdzun pa slu ba sgyu ma’i rnam pa byis pa ’drid par byed pa’o ||  maud gal gyi bus smras pa | gal te ’jig rten ’di brdzun pa slu ba’i chos can yin pa daṅ bstan pa ’di yaṅ brdzun pa slu ba’i chos can yin na khyod ci’i phyir ston par byed |  smras pa | maud gal gyi bu chos thams cad ni bstan du med pa ste | de dag ni bstan par bya ba ma yin | thob par bya ba ma yin |  mṅon sum du bya ba ma yin | spaṅ bar bya ba ma yin | yoṅs su śes par bya ba ma yin | bsgom par bya ba ma yin no ||  maud gal gyi bus smras pa | ’o na khyod kyis gaṅ gi don du de bźin gśegs pa mchod |  khye’us smras pa | maud gal gyi bu khyod de bźin gśegs pa’am | sbyin pa po’am | sbyin par dmigs sam |  de nas tshe daṅ ldan pa maud gal gyi bu caṅ mi smra bar gyur to ||  khye’u rin chen byin gyis smras pa | maud gal gyi bu bdag gis de las bsams nas de bźin gśegs par ’gyur ba yoṅs su spaṅs te | ñan thos kyi theg pa la sems skyed par byed pa gaṅ dag yin pa de dag ni rñed pa ñes par rñed pa’o źes de skad kyi tshig smras so || 
爾時尊者大目乾連。復謂童子曰  如來不證無上正等正覺耶。亦不説法耶  寶授童子曰。夫大智者不住菩提相。不住如來相  諸法性    無爲法  本無有生若如是了知是即知法性。不驚不怖。捨離親疎無來無去。無行無相不住佛法。不住縁覺法。不住聲聞法。亦不住貪法。不住瞋法。不住癡法  乃至不住愚迷  衆生無明煩惱等法。亦復不住有色無色有想無想。有相無相。清淨不清淨。及身口意。平等不平等。一切諸法皆無所住  爾時尊者大目乾連又復問言。寶授童子。如來於阿耨多羅三藐三菩提莫有所證耶  童子言不也  若有所證即住如來相。住菩提相。住解脱相。若住是相即爲愚迷  大目乾連言。  童子我亦無相。汝謂有相  大目乾連又復告言。童子我前所問爲俗諦故  童子言。大目乾連。一切衆生愚迷虚妄。乃生諸根不能調適。  大目乾連言。若衆生具足虚妄者法亦虚妄。若虚妄者汝云何説。  童子言。大目乾連。説法無相是名説法  如是説者無有所至亦無所證。亦無所知亦無所見。  大目乾連言。童子若如是者。汝今何故供養如來。  童子言。大目乾連。汝若如是見如來相見施者相。  時大目乾連聞童子言已。默然而住  爾時童子又復告言。大目乾連。若復衆生見有是相者。不能解脱不得己利。遠離如來寂靜涅槃。必當發趣聲聞乘也 
(Dialogue between Ratnadatta and Mahāmaudgalyāyana on the ontological status of bodhi and tathāgata:) Then the venerable Mahāmaudgalyāyana addressed himself to the boy Ratnadatta:  But, my boy, has not the Tathāgata realized the incomparable perfectly complete awakening, does he not teach religion (kathaṃ dāraka tathāgato nānuttarāyāṃ samyaksambodhāv abhisaṃbuddho na dharmaṃ deśayati sma)?  Ratnadatta answered: the wise should not make awakening the object of discursive thoughts (na paṇḍitena bodhiḥ prapañcayitavyā) or construct the Tathāgata by his conceited thoughts (na ca tathāgato manyitavyaḥ),  he should not make construction as “moments of existence do not arise” (na dharmaṃ notpadyanta iti kalpayitavyam),  he should not make construction as “all moments of existence are composite” (na sarvadharmāḥ saṃskṛtā iti kalpayitavyam),  he should not make construction as “all moments of existence are non-composite” (na sarvadharmā asaṃskṛtā iti kalpayitavyam),  he should not make construction as “being born and unbornness (utpādānutpāda)”, “existent and non-existent (bhāvābhāva)”, “grasping and giving up (heyopadeya)”, “connection and disconnection (saṃyogaviyoga)”, “going and coming (gatyāgati)”, “remaining and changing existence (sthiticyuti)”, “states of desire, dislike or bewilderment (rāgadharmadveṣadharmamohadharma)”,  he should not make constructions like “truth or untruth” (na dharmādharma iti kalpayitavyam).̌  “Because of ignorance (avidyā) there is birth (upapatti) in the states of ordinary men, disciples, isolated buddhas (pṛthagjanadharmaśrāvakadharmapratyekabuddhadharmabuddhadharma), in impure and pure states (saṃkliṣṭadharmavyavadātadharma), in states of forms (rūpin), without form (ārūpya), with or without conceptual thinking (saṃjñyasaṃjñin), with or without essential character (lakṣaṇālakṣaṇa), of pure conduct (pariśuddhacaryā), where things are seen as universally equal or non-equal (samatāsamatā), in body (kāya), mind (citta), where all things are fundamentally understood or not fundamentally understood (sarvadharmayoniśo’yoniśaḥ)”, such constructions he should not make (iti na kalpayitavyam).  So what do you mean, Maudgalyāyana, has the Tathāgata realized the incomparable perfectly complete awakening (tat kiṃ manyase maudgalyāyana tathāgato nānuttarāyāṃ samyaksambodhāv abhisaṃbuddhaḥ)?  Maudgalyāyana answered: Well then, [according to what you have said] he cannot have (uvāca no hīdam).  Ratnadatta said: But can it be accepted that the Tathāgata is not included in things as they are, that awakening is not included in things as they are, that an ordinary being is not included in things as they are (uvāca kiṃ tu na tathāgatas tathatāntargato na bodhis tathatāntargatā na pṛthagjanas tathatāntargata iṣyante)?  Maudgalyāyana answered: No, it can also not be [accepted that he is not included in things as they are] (maudgalyāyana uvāca no hīdam).  Ratnadatta said: Maybe you foster discursive thinking about what is beyond discursive thought (ratnadatto dāraka uvāca tvaṃ maudgalyāyana niṣprapañcaṃ prapañcayasi)?  Maudgalyāyana answered: As for me, I teach by means of conventions [understood by] the world (maudgalyāyana uvaca ahaṃ tu lokasaṃvṛtyā deśayāmi).  The boy said: Maudgalyāyana, the world has the form of nothing but untruth, deception and illusion (mṛṣāmoṣamāyākāra), and it deceives only the foolish (bāla).  Maudgalyāyana said: If the world consists only of states of untruth and deception, then also this teaching of yours must be untruth and deception. So why do you then teach it (maudgalyāyana uvāca sacel loko mṛṣāmoṣadharmā ayaṃ ca nirdeśo ’pi mṛṣāmoṣadharmaṃ tvaṃ kasmād deśayasi)?  Ratnadatta said: Since all moments of existence cannot be definitely be pointed out, they cannot be demonstrated, or have a conclusion reached about them (uvāca sarve dharmā maudgalyāyanānidarśanā na te pratipādyāḥ prāpyāś ca).  Thus they can also not be realized, abandoned, fully known or cultivated in meditation (na sākṣātkartavyā na prahātavyā na parijñeyā na bhāvayitavāḥ).  Maudgalyāyana said: But for what reason do you make an offering to the Tathāgata (maudagalyāyana uvāca atha tvaṃ yadarthaṃ tathāgataṃ pūjayasi)?  The boy said: Maudgalyāyana, are you the Tathāgata? Are you the giver of the offering? Or are you one fostering all kinds of conceptions on giving (dāraka uvāca tvaṃ maudgalyāyana tathāgato vā dātā vā dānam vopalabhase)?  To this the venerable Maudgalyāyana had nothing to say (athāyuṣmān maudgalyāyanas tūṣṇīṃbabhūva).  The boy Ratnadatta said: Thinking in this way, Maudgalyāyana, I have completely given up becoming a Tathāgata – those fostering the attitude found in the way of diciples have in fact not attained much (ratnadatto dāraka uvāca mayā maudgalyāyana tataś cintayitvā tathāgato bhavituṃ parivarjitam. ye śrāvakayāne cittāny utpādayanti lābhā te durlabdhā iti). 
 
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