Bibliotheca Polyglotta

§11 mañjuśrīr āha: kathaṃ kulaputra bodhisatvena glānena svacittaṃ nidhyapayitavyam |

文殊師利又問何謂菩薩有疾其意不亂

文殊師利言居士有疾菩薩云何調伏其心

妙吉祥言有疾菩薩云何調伏其心

’jam dpal gyis smras pa | rigs kyi bu byaṅ chub sems dpa’ na pas ji ltar raṅ gi sems ṅes par bsam par bya |

Mañjuśrī asked, "Noble sir, how should a sick bodhisattva control his own mind?"

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vimalakīrtir āha: iha mañjuśrīḥ bodhisatvena glānenaivaṃ svacittaṃ nidhyapayitavyam | pūrvāntāsadviparyāsakarmasamutthānasamutthito ’yaṃ vyādhir abhūtaparikalpakleśasamutthitaḥ | na punar atra kaścit paramārthato dharma upalabhyate yasyaiṣa vyādhiḥ | tat kasmād dhetoḥ | cāturmahābhautiko ’yaṃ samucchrayaḥ | na caiṣāṃ dhātūnāṃ kaścit svāmī na samutthāpayitā | anātmā hy ayaṃ samucchrayaḥ | yo ’yaṃ vyādhir nāma nāyaṃ paramārthata upalabhyate, anyatrātmābhiniveśāt | uta nātmany abhiviniṣṭā vihariṣyāmo vyādhimūlaparijñātāvinaḥ | tenātmasaṃjñāṃ viṣṭhāpya dharmasaṃjñotpādayitavyā | dharmasaṃghāto ’yaṃ kāyaḥ | dharmā evotpadyamānā utpadyante | dharmā eva nirudhyamānā nirudhyante | te ca dharmāḥ parasparaṃ na cetayanti na jānanti | na ca teṣām utpadyamānānām evaṃ bhavaty utpadyāmaha iti | na nirudhyamānānām evaṃ bhavati nirudhyāmaha iti |

維摩詰言菩薩疾者意知是前未近之罪住欲處故是病皆為不誠之思在眾勞故又問疾者自於其法都不可得所以者何如是病者但倚四大又此諸大為都無主是所倚亦無我是病無我專著兩無專著得病本者必知精進無我人想為起法相身為法數法起則起法滅則滅法轉轉不相念不相知起者不言我起滅者不言我滅

維摩詰言有疾菩薩應作是念今我此病皆從前世妄想顛倒諸煩惱生無有實法誰受病者所以者何四大合故假名為身四大無主身亦無我又此病起皆由著我是故於我不應生著既知病本即除我想及眾生想當起法想 (應作是念 )但以眾法合成此身起唯法起滅唯法滅又此法者各不相知起時不言我起滅時不言我滅

無垢稱言有疾菩薩應作是念今我此病皆從前際虛妄顛倒分別煩惱所起業生身中都無一法真實是誰可得而受此病所以者何四大和合假名為身大中無主身亦無我此病若起要由執我是中不應妄生我執當了此執是病根本由此因緣應除一切有情我想安住法想 (應作是念 )眾法和合共成此身生滅流轉生唯法生滅唯法滅如是諸法展轉相續互不相知竟無思念生時不言我生滅時不言我滅

dri ma med par grags pas smras pa | ’jam dpal byaṅ chub sems dpa’ na bas ni bdag gi sems la ’di ltar ṅes bar bsam par bya’o || nad ni sṅon gyi mtha’ nas yod pa ma yin pa phyin ci log gi las kun nas ldaṅ ba las byuṅ ṅo || yaṅ dag pa ma yin pa kun tu rtog pa’i ñon moṅs pa las byuṅ ste | don dam par ni ’di la gaṅ gi na ba źes bya ba’i chos de gaṅ yaṅ mi dmigs so || de ci’i phyir źe na | ’byuṅ ba chen po bźi las gyur pa’i lus ’di khams ’di dag la bdag po gaṅ yaṅ med de bskyed pa yaṅ med do || lus ’di la bdag med de | bdag tu mṅon par źen pa ma gtogs par ’di la don dam par na gaṅ nad ces bya ba de mi dmigs te | de bas na bdag ni mṅon par źen pa med ciṅ | nad kyi rtsa ba kun śes pa la gnas par bya’o źes des bdag tu ’du śes pa rgyun bcad de chos kyi ’du śes bskyed par bya’o || lus ’di ni chos maṅ po ’dus pa ste skye ba na yaṅ chos kho na skye | ’gag pa na yaṅ chos kho na ’gag ste | chos de dag ni phan tshun du mi tshor mi śes te | chos de dag skye ba na yaṅ ’di sñam du bdag skye’o sñam du mi sems so || ’gag pa na yaṅ ’di sñam du bdag ’gag go sñam du mi sems so ||

Vimalakīrti replied, "Mañjuśrī, a sick bodhisattva should control his own mind with the following consideration: Sickness arises from total involvement in the process of misunderstanding from beginningless time. It arises from the passions that result from unreal mental constructions, and hence ultimately nothing is perceived which can be said to be sick. Why? The body is the issue of the four main elements, and in these elements there is no owner and no agent. There is no self in this body, and except for arbitrary insistence on self, ultimately no "I" which can be said to be sick can be apprehended. Therefore, thinking "I" should not adhere to any self, and "I" should rest in the knowledge of the root of illness,’ he should abandon the conception of himself as a personality and produce the conception of himself as a thing, ’This body is an aggregate of many things; when it is born, only things are born; when it ceases, only things cease; these things have no awareness or feeling of each other; when they are born, they do not think, "I am born." When they cease, they do not think, "I cease."’ "

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知法想者將養其意而無所住若以法想受報大止已離病者我不為是何謂斷病謂我作非我作悉斷何謂是我作非我作斷謂己自無欲何謂己自無欲謂內無習行何謂內無習行謂等不動不可動何謂為等謂我等泥洹等所以者何此二皆空何名為空所言為空二者如是凡聖道成皆從平等病亦不異

彼有疾菩薩為滅法想當作是念此法想者亦是顛倒顛倒者是即大患我應離之云何為離離我我所云何離我我所謂離二法云何離二法謂不念內外諸法行於平等云何平等為我等涅槃等所以者何我及涅槃此二皆空以何為空但以名字故空如此二法無決定性得是平等無有餘病唯有空病空病亦空

有疾菩薩應正了知如是法想我此法想即是顛倒夫法想者即是大患我應除滅亦當除滅一切有情如是大患云何能除如是大患謂當除滅我我所執云何能除我我所執謂離二法云何離二法謂內法外法畢竟不行云何二法畢竟不行謂觀平等無動無搖無所觀察云何平等謂我涅槃二俱平等所以者何二性空故此二既無誰復為空但以名字假說為空此二不實平等見已無有餘病唯有空病應觀如是空病亦空所以者何如是空病畢竟空故

des chos kyi ’du śes kun śes par bya ba’i phyir sems bskyed par bya ste | gaṅ bdag gis ’di ltar chos su ’du śes pa de yaṅ phyin ci log ste | phyin ci log ni nad chen po’o || bdag ni nad daṅ bral bar bya ste | nad rab tu spaṅ ba’i phyir brtson par bya’o || de la nad spaṅ ba de gaṅ źe na | ’di lta ste | ṅar ’dzin pa daṅ | ṅa yir ’dzin pa spaṅ ba’o || ṅar ’dzin pa daṅ | ṅa yir ’dzin pa spaṅ ba de gaṅ źe na | ’di lta ste | gñis daṅ bral ba’o || de la gñis daṅ bral ba gaṅ źe na | ’di lta ste | naṅ daṅ | phyi rol tu kun tu spyod pa med pa’o || de la naṅ daṅ phyi rol tu kun tu spyod pa de gaṅ źe na | ’di lta ste | mñam pa ñid las mi g.yo ba | rab tu mi g.yo ba | rnam par mi g.yo ba’o || mñam pa ñid gaṅ źe na | bdag mñam pa ñid nas mya ṅan las ’das pa mñam pa ñid kyi bar du’o || de ci’i phyir źe na | ’di lta ste | bdag daṅ | mya ṅan las ’das pa gñis ka yaṅ stoṅ pa’i phyir ro || de gñis ka cis stoṅ źe na | miṅ du brjod pa de gñis stoṅ ste | de dag kyaṅ yoṅs su ma grub pa’o | de ltar mñam pa ñid mthoṅ ba des nad ñid gźan ma yin | stoṅ pa ñid gźan du mi byed de | nad ñid stoṅ pa ñid do ||

Furthermore, he should understand thoroughly the conception of himself as a thing by cultivating the following consideration: ’Just as in the case of the conception of "self," so the conception of "thing" is also a misunderstanding, and this misunderstanding is also a grave sickness; I should free myself from this sickness and should strive to abandon it.’ "What is the elimination of this sickness? It is the elimination of egoism and possessiveness. What is the elimination of egoism and possessiveness? It is the freedom from dualism. What is freedom from dualism? It is the absence of involvement with either the external or the internal. What is absence of involvement with either external or internal? It is nondeviation, nonfluctuation, and nondistraction from equanimity. What is equanimity? It is the equality of everything from self to liberation. Why? Because both self and liberation are void. How can both be void? As verbal designations, they both are void, and neither is established in reality. Therefore, one who sees such equality makes no difference between sickness and voidness; his sickness is itself voidness, and that sickness as voidness is itself void.

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§13 aviditā ca sā vedanā veditavyā | na cānena vedanānirodhaḥ sākṣātkartavyaḥ | aparipūrṇeṣu buddhadharmeṣūbhe vedane notsraṣṭavye | na ca durgatyupapannānāṃ satvānām antike mahākaruṇā notpādayitavyā | tathā kariṣyāmo yathaiṣāṃ satvānām evam ayoniśonidhyaptyā vyādhim apaneṣyāmaḥ |

何謂所受亦空謂已曉了不覺諸痛不盡於痛以取證際如是二者為諸痛長一切惡道已竟近一切人興大悲哀吾為眾人作自省法觀以除其病

是有疾菩薩以無所受而受諸受未具佛法亦不滅受而取證也設身有苦念惡趣眾生起大悲心我既調伏亦當調伏一切眾生但除其病

有疾菩薩應無所受而受諸受若於佛法未得圓滿不應滅受而有所證應離能受所受諸法若苦觸身應愍險趣一切有情發趣大悲除彼眾苦有疾菩薩應作是念既除己疾亦當除去有情諸疾如是除去自他疾時

tshor ba de ni tshor ba med par rig par bya ste | des tshor ba ’gog pa yaṅ mṅon sum du mi bya’o || saṅs rgyas kyi chos yoṅs su rdzogs pa la tshor ba gnyi ga dor mod kyi ṅan ’gror skyes ba’i sems can thams cad la sñiṅ rje chen po mi skyed pa yaṅ ma yin no || ji ltar sems can ’di dag la tshul bźin ṅes bar sems bas nad sel bar ’gyur ba de ltar bya’o ||

"The sick bodhisattva should recognize that sensation is ultimately nonsensation, but he should not realize the cessation of sensation. Although both pleasure and pain are abandoned when the buddha-qualities are fully accomplished, there is then no sacrifice of the great compassion for all living beings living in the bad migrations. Thus, recognizing in his own suffering the infinite sufferings of these living beings, the bodhisattva correctly contemplates these living beings and resolves to cure all sicknesses.

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§14 na caiṣāṃ kaṃcid dharmam upaneṣyāmo nāpaneṣyāmaḥ | yato nidānāc ca punar vyādhir utpadyate tasya parijñāyai tebhyo dharmaṃ deśayiṣyāmaḥ | katamac ca punar nidānam, yad idam adhyālambananidānam | yāvatādhyālambananidānam adhyālambate, tāvad vyādhinidānam | kiṃ cādhyālambate, traidhātukam adhyālambate | tasyādhyālambanatayā kā parijñā, yad idam ālambanānupalambhaḥ | yaṃ hi nopalabhyate taṃ nālambate | kiṃ ca nopalabhate, ubhe dṛṣṭī nopalabhate, yad idam ātmadṛṣṭiṃ paradṛṣṭiṃ ca | tad ucyate ’nupalambha iti | evaṃ hi mañjuśrīḥ glānena bodhisatvena svacittaṃ nidhyapayitavyaṃ jarāvyādhimaraṇopapattiprahāṇāya | evaṃ ca mañjuśrīḥ bodhisatvānāṃ bodhir yadi na bhavet, nirarthako nanu vyāyāmo bhavet | yathā pratyarthikanirghātāc churā ity ucyante, evam eva jarāvyādhimaraṇaduḥkhopaśamanād bodhisatvā ity ucyante |

而不除法亦不除其本病所生知其根本而為說法何謂為本謂始未然未熾然者則病之本何謂不然於三界而不然其不然何用知謂止心謂止心止心者以不得也非不然也何以不得二見不得謂內見外見是無所得此文殊師利為疾菩薩其意不亂雖有老死菩薩覺之若不如是己所修治為無惠利譬如勝怨乃可為勇如是兼除老死苦者菩薩之謂也

而不除法為斷病本而教導之何謂病本謂有攀緣從有攀緣則為病本何所攀緣謂之三界云何斷攀緣以無所得若無所得則無攀緣何謂無所得謂離二見何謂二見謂內見外見是無所得文殊師利是為有疾菩薩調伏其心為斷老病死苦是菩薩菩提若不如是己所修治為無慧利譬如勝怨乃可為勇如是兼除老病死者菩薩之謂也

無有少法而可除者應正觀察疾起因緣速令除滅為說正法何等名為疾之因緣謂有緣慮諸有緣慮皆是疾因有緣慮者皆有疾故何所緣慮謂緣三界云何應知如是緣慮謂正了達此有緣慮都無所得若無所得則無緣慮云何絕緣慮謂不緣二見何等二見謂內見外見若無二見則無所得既無所得緣慮都絕緣慮絕故則無有疾若自無疾則能斷滅有情之疾又妙吉祥有疾菩薩應如是調伏其心 (唯菩薩菩提 )能斷一切老病死苦唯菩薩菩提 (能斷一切老病死苦 ) 若不如是己所勤修即為虛棄譬如有人能勝怨敵乃名勇健若能如是永斷一切老病死苦乃名菩薩

’di dag la chos gaṅ yaṅ nye bar sbyar bar yaṅ mi bya | bsal bar mi bya ste | de gźi gaṅ las nad byuṅ ba de yoṅs su śes par bya ba’i phyir de dag la chos bśad par bya’o || gźi de gaṅ źe na | ’di lta ste | lhag par dmigs pa ni gźi’o || lhag par dmigs pa’i gźi la ji tsam du dmigs pa de tsam du nad kyi gźi’o || ci la lhag par dmigs śe na | khams gsum la lhag par dmigs so || lhag par dmigs pa’i gźi yoṅs su śes pa gaṅ źe na | ’di lta ste | dmigs pa med ciṅ mi dmigs pa’o || gaṅ mi dmigs pa de ni lhag par mi dmigs pa’o || ci mi dmigs źe na | ’di lta ste | bdag tu lta ba daṅ | pha rol tu lta ba daṅ | lta ba gñis su mi dmigs te | des na mi dmigs pa źes bya’o || ’jam dpal de ltar byaṅ chub sems dpa’ na bas rga ba daṅ | na ba daṅ | ’chi ba daṅ | skye ba spaṅ ba’i phyir bdag gi sems la ṅes par bsam par bya’o || ’jam dpal | byaṅ chub sems dpa’ rnams kyi nad ni de lta bu yin te | gal te de lta ma yin du zin na | ’bad pa don med par ’gyur ro || ’di lta ste | dper bya na phyir rgol ba bcom bas dpa’ bo źes bya ba de bźin du rga ba daṅ | na ba daṅ | ’chi ba’i sdug bsṅal źi bar byed pas byaṅ chub sems dpa’ źes bya’o ||

As for these living beings, there is nothing to be applied, and there is nothing to be removed; one has only to teach them the Dharma for them to realize the basis from which sicknesses arise. What is this basis? It is object-perception. Insofar as apparent objects are perceived, they are the basis of sickness. What things are perceived as objects? The three realms of existence are perceived as objects. What is the thorough understanding of the basic, apparent object? It is its nonperception, as no objects exist ultimately. What is nonperception? The internal subject and the external object are not perceived dualistically. Therefore, it is called nonperception. "Mañjuśrī, thus should a sick bodhisattva control his own mind in order to overcome old age, sickness, death, and birth. Such, Mañjuśrī, is the sickness of the bodhisattva. If he takes it otherwise, all his efforts will be in vain. For example, one is called ’hero’ when one overcomes all enemies. Just so, one is called ’bodhisattva’ when one conquers the miseries of aging, sickness, and death.

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§15 tena bodhisatvena vyādhitenaivaṃ pratyavekṣitavyam | yathā mama vyādhir abhūto ’sann evaṃ sarvasatvānām api vyādhir abhūto ’sann iti | tasyaivaṃ pratyavekṣamāṇasya nānuśaṃsādṛṣṭipatitā satveṣu mahākaruṇotpadyate, anyatrāgantukakleśaprahāṇābhiyuktyā satveṣu mahākaruṇā-utpadyate | tat kasmād dhetoḥ | anuśaṃsadṛṣṭipatitayaiva hi mahākaruṇayā bodhisatvasya khedo bhavaty upapattiṣu | anuśaṃsadṛṣṭiparyutthānavigatayā punar mahākaruṇayā bodhisatvasya khedo na bhavaty upapattiṣu | so ’yam upapadyate, na ca dṛṣṭiparyutthānaparyutthita upapadyate | so ’paryutthitacitta upapadyamāno mukta evotpadyate mukta eva jāyate | sa mukta evotpadyamāno mukta eva jāyamāno baddhānāṃ satvānāṃ śaktaḥ pratibalo bandhamokṣāya dharmaṃ deśayitum | yathoktaṃ bhagavatā sa tāvad ātmanā baddhaḥ paraṃ bandhanān mocayiṣyatīti nedaṃ sthānaṃ vidyate | yas tv ātmanā muktaḥ paraṃ bandhanān mocayiṣyatīti sthānam etad vidyate tasmān muktena bodhisatvena bhavitavyam, na baddhena |

菩薩若病當作是觀如我此病非真非有亦是眾人非真非有已觀如是不墮妄見以興大悲彼必來者為斷其勞以合道意為彼大悲所以者何菩薩墮妄見其大悲者有數出生不墮妄見大悲菩薩不以數生彼生為脫為脫所墮為脫出生為脫受身能為彼人說佛說法是其誓也如佛言曰其自安身不解彼縛不得是處而自安身又解彼縛斯得是處故曰已脫菩薩其行不縛

彼有疾菩薩應復作是念如我此病非真非有眾生病亦非真非有作是觀時於諸眾生若起愛見大悲即應捨離所以者何 (菩薩斷除客塵煩惱而起大悲 )愛見悲者則於生死有疲厭心菩薩斷除客塵煩惱而起大悲 (愛見悲者則於生死有疲厭心 ) 在在所生不為愛見之所覆也所生無縛能為眾生說法解縛如佛所說若自有縛能解彼縛無有是處若自無縛能解彼縛斯有是處是故菩薩不應起縛

又妙吉祥有疾菩薩應自觀察如我此病非真非有一切有情所有諸病亦非真非有如是觀時不應以此愛見纏心於諸有情發起大悲唯應為斷客塵煩惱於諸有情發起大悲所以者何菩薩若以愛見纏心於諸有情發起大悲即於生死而有疲厭若為斷除客塵煩惱於諸有情發起大悲即於生死無有疲厭菩薩如是為諸有情處在生死能無疲厭不為愛見纏繞其心以無愛見纏繞心故即於生死無有繫縛以於生死無繫縛故即得解脫以於生死得解脫故即便有力宣說妙法令諸有情遠離繫縛證得解脫世尊依此密意說言若自有縛能解他縛無有是處若自解縛能解他縛斯有是處是故菩薩應求解脫離諸繫縛

byaṅ chub sems dpa’ na ba des ’di sñam du ji ltar bdag gi nad yaṅ dag pa ma yin źiṅ yod pa ma yin pa de bźin du sems can thams cad kyi nad kyaṅ yaṅ dag pa ma yin źiṅ yod pa ma yin no źes brtag par bya ste | de de ltar rtog pa na phan yon du lta bar mi lhuṅ źiṅ sems can rnams la sñiṅ rje chen po skye ste | glo bur gyi ñon moṅs pa spaṅ ba’i phyir mṅon par brtson pa’i sñiṅ rje chen po sems can rnams la skye ba ni ma gtogs so || de ci’i phyir źe na | phan yon du lta bar ltuṅ ba’i sñiṅ rje chen pos ni skye ba rnams su byaṅ chub sems dpa’ skyo bar ’gyur ro || phan yon du lta ba’i kun nas ldaṅ ba daṅ bral ba’i sñiṅ rje chen pos ni byaṅ chub sems dpa’ skye ba rnams su skyo bar mi ’gyur ro || lta ba kun nas ldaṅ ba kun tu ldaṅ źiṅ mi skye ste | de sems kun nas ldaṅ ba med par skye bas de grol bźin du skye | de grol bźin du ’byuṅ ṅo || grol bźin du skye źiṅ grol bźin du ’byuṅ bas sems can bciṅs pa rnams bciṅs pa las grol ba’i chos ston par nus śiṅ mthu yod do | ’di lta ste | bcom ldan ’das kyis bdag ñid bciṅs pas pha rol bciṅs pa las dgrol ba de ni gnas med de | bdag grol bas pha rol bciṅs ba las grol ba de ni gnas yod do źes gsuṅs te | de bas na byaṅ chub sems dpa’ grol bar bya yi | bciṅs bar ni mi bya’o |

"The sick bodhisattva should tell himself: ’Just as my sickness is unreal and nonexistent, so the sicknesses of all living beings are unreal and nonexistent.’ Through such considerations, he arouses the great compassion toward all living beings without falling into any sentimental compassion. The great compassion that strives to eliminate the accidental passions does not conceive of any life in living beings. Why? Because great compassion that falls into sentimentally purposive views only exhausts the bodhisattva in his reincarnations. But the great compassion which is free of involvement with sentimentally purposive views does not exhaust the bodhisattva in all his reincarnations. He does not reincarnate through involvement with such views but reincarnates with his mind free of involvement. Hence, even his reincarnation is like a liberation. Being reincarnated as if being liberated, he has the power and ability to teach the Dharma which liberates living beings from their bondage. As the Lord declares: ’It is not possible for one who is himself bound to deliver others from their bondage. But one who is himself liberated is able to liberate others from their bondage.’ Therefore, the bodhisattva should participate in liberation and should not participate in bondage.

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§16 tatra katamo bandhaḥ, katamo mokṣaḥ | anupāyād bhavagatiparigraho bodhisatvasya bandhaḥ, upāyād bhavagatigamanaṃ mokṣaḥ | anupāyād dhyānasamādhyāsvādanatā bodhisatvasya bandhaḥ, upāyena dhyānasamādhyāsvādanatā mokṣaḥ | anupāyasaṃgṛhītā prajñā bandhaḥ, upāyasaṃgṛhītā prajñā mokṣaḥ | prajñayāsaṃgṛhīta upāyo bandhanam, prajñāsaṃgṛhīta upāyo mokṣaḥ |

何謂縛何謂解 (菩薩禪定以縛)諸我以道縛我菩薩禪定以縛(諸我以道縛我 ) 縛者菩薩以善權生五道解彼受菩薩無權執智縛行權執智解智不執權縛智而執權解

何謂縛何謂解 (貪著禪味是菩薩縛 )以方便生是菩薩解貪著禪味是菩薩縛 (以方便生是菩薩解 ) 又無方便慧縛有方便慧解無慧方便縛有慧方便解

又妙吉祥何等名為菩薩繫縛何等名為菩薩解脫 (若諸菩薩味著所修靜慮解脫等持等至是則名為菩薩繫縛 )若諸菩薩以巧方便攝諸有生無所貪著是則名為菩薩解脫若諸菩薩味著所修靜慮解脫等持等至是則名為菩薩繫縛 (若諸菩薩以巧方便攝諸有生無所貪著是則名為菩薩解脫 ) 若無方便善攝妙慧是名繫縛若有方便善攝妙慧是名解脫

de la bciṅs pa gaṅ | grol ba gaṅ źe na | thabs med par srid pa’i grol ba yoṅs su ’dzin pa ni byaṅ chub sems dpa’i bciṅs pa’o || thabs kyis srid pa’i ’gro bar ’jug pa ni grol ba’o || thabs med pas bsam gtan daṅ | tiṅ ṅe ’dzin daṅ | sñoms par ’jug par ro myaṅ ba ni byaṅ chub sems dpa’i bciṅs ba’o || thabs kyis bsam gtan daṅ | tiṅ ṅe ’dzin gyi ro myaṅ ba ni grol ba’o || thabs kyis ma zin pa’i śes rab ni bciṅs pa’o || thabs kyis zin pa’i śes rab ni grol ba’o | | śes rab kyis ma zin pa’i thabs ni bciṅs pa’o || śes rab kyis zin pa’i thabs ni grol ba’o ||

"What is bondage? And what is liberation? To indulge in liberation from the world without employing liberative technique is bondage for the bodhisattva. To engage in life in the world with full employment of liberative technique is liberation for the bodhisattva. To experience the taste of contemplation, meditation, and concentration without skill in liberative technique is bondage. To experience the taste of contemplation and meditation with skill in liberative technique is liberation. Wisdom not integrated with liberative technique is bondage, but wisdom integrated with liberative technique is liberation. Liberative technique not integrated with wisdom is bondage, but liberative technique integrated with wisdom is liberation.

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§17 tatra katamo ’nupāyasaṃgṛhītā prajñā bandhaḥ, yad idaṃ śūnyatānimittāpraṇihitanidhyaptiḥ, na ca lakṣaṇānuvyañjanabuddhakṣetrālaṃkārasatvaparipācananidhyaptiḥ | iyam anupāyasaṃgṛhītā prajñā bandhaḥ | tatra katamopāyasaṃgṛhītā prajñā mokṣaḥ, yad idaṃ lakṣanānuvyañjanabuddhakṣetrālaṃkārasatvaparipācananidhyapticittaṃ ca śūnyatānimittāpraṇihitaparijayaś ca | iyam upāyasaṃgṛhītā prajñā mokṣaḥ | tatra katamaḥ prajñayāsaṃgṛhīta upāyo bandhaḥ, yad idaṃ sarvadṛṣṭikleśaparyutthānānuśayānunayapratighapratiṣṭhitasya sarvakuśalamūlārambho bodhau cāpariṇāmanā | ayaṃ prajñayāsaṃgṛhīta upāyo bandhaḥ | tatra katamaḥ prajñāsaṃgṛhīta upāyo mokṣaḥ, yad idaṃ sarvadṛṣṭikleśaparyutthānānuśayānunayapratighaprahīṇasya sarvakuśalamūlārambho bodhau pariṇāmitas tasya cāparāmarśaḥ | ayaṃ bodhisatvasya prajñāsaṃgṛhīta upāyo mokṣaḥ |

彼何謂無權執智縛謂以空無相不願之法生不治相及佛國以化人是無權執智之縛也何謂行權執智解謂修相及佛國開化人而曉空無相不願之法生是行權執智之解也何謂智不執權縛謂以見行勞望受立修行一切德善之本是智不執權之縛也何謂智而執權解謂斷諸見行勞望之受以殖眾德之本而分布此道是智而執權之解也

何謂無方便慧縛 (謂菩薩以愛見心莊嚴佛土成就眾生 )於空無相無作法中而自調伏謂菩薩以愛見心莊嚴佛土成就眾生 (於空無相無作法中而自調伏 ) 是名無方便慧縛何謂有方便慧解謂不以愛見心莊嚴佛土成就眾生於空無相無作法中以自調伏而不疲厭是名有方便慧解何謂無慧方便縛謂菩薩住貪欲瞋恚邪見等諸煩惱而植眾德本是名無慧方便縛何謂有慧方便解謂離諸貪欲瞋恚邪見等諸煩惱而植眾德本迴向阿耨多羅三藐三菩提是名有慧方便解

云何菩薩無有方便善攝妙慧名為繫縛謂諸菩薩以空無相無願之法而自調伏不以相好瑩飾其身莊嚴佛土成熟有情此諸菩薩無有方便善攝妙慧名為繫縛云何菩薩有巧方便善攝妙慧名為解脫謂諸菩薩以空無相無願之法調伏其心觀察諸法有相無相修習作證復以相好瑩飾其身莊嚴佛土成熟有情此諸菩薩有巧方便善攝妙慧名為解脫云何菩薩無有方便善攝妙慧名為繫縛謂諸菩薩安住諸見一切煩惱纏縛隨眠修諸善本而不迴向正等菩提深生執著此諸菩薩無巧方便善攝妙慧名為繫縛云何菩薩有巧方便善攝妙慧名為解脫謂諸菩薩遠離諸見一切煩惱纏縛隨眠修諸善本而能迴向正等菩提不生執著此諸菩薩有巧方便善攝妙慧名為解脫

de la thabs kyis ma zin pa’i śes rab bciṅs pa gaṅ źe na | ’di lta ste | stoṅ pa ñid daṅ | mtshan ma med pa daṅ | smon pa med pa la ṅes par sems śiṅ | mtshan daṅ | dpe byad bzaṅ po daṅ | saṅs rgyas kyi źiṅ gi rgyan daṅ | sems can yoṅs su smin par bya ba la ṅes par mi sems pa ni thabs kyis ma zin pa’i śes rab ste bciṅs pa’o || de la thabs kyis zin pa’i śes rab grol ba gaṅ źe na | ’di lta ste | mtshan daṅ | dpe byad bzaṅ po dang | saṅs rgyas kyi źiṅ gi rgyan daṅ | sems can yoṅs su smin par bya ba la sems ṅes par sems śiṅ stoṅ pa ñid daṅ | mtshan ma med pa daṅ smon pa med pa la ’dris par byed pa ’di ni thabs kyis zin pa’i śes rab ste grol ba’o || de la śes rab kyis ma zin pa’i thabs bciṅs pa gaṅ źe na | ’di lta ste | lta ba thams cad daṅ | ñon moṅs pa kun nas ldaṅ ba daṅ | bag la ñal daṅ | rjes su chags pa daṅ | khoṅ khro ba la gnas pa’i dge ba’i rtsa ba rtsom pa thams cad byaṅ chub tu mi bsṅo ba ni śes rab kyis ma zin pa’i thabs te bciṅs pa’o || de la śes rab kyis zin pa’i thabs grol ba gaṅ źe na | ’di lta ste | lta ba thams cad daṅ | ñon moṅs pa kun nas ldaṅ ba daṅ | bag la ñal ba daṅ | rjes su chags pa daṅ | khoṅ khro ba spaṅs pa’i dge ba’i rtsa ba rtsom pa thams cad byaṅ chub tu yoṅs su bsṅos la des kyaṅ mi snyems pa de ni byaṅ chub sems dpa’i śes rab kyis zin pa’i thabs te grol ba’o ||

"How is wisdom not integrated with liberative technique a bondage? Wisdom not integrated with liberative technique consists of concentration on voidness, signlessness, and wishlessness, and yet, being motivated by sentimental compassion, failure to concentrate on cultivation of the auspicious signs and marks, on the adornment of the buddha-field, and on the work of development of living beings it is bondage. "How is wisdom integrated with liberative technique a liberation? Wisdom integrated with liberative technique consists of being motivated by the great compassion and thus of concentration on cultivation of the auspicious signs and marks, on the adornment of the buddha-field, and on the work of development of living beings, all the while concentrating on deep investigation of voidness, signlessness, and wishlessness - and it is liberation. "What is the bondage of liberative technique not integrated with wisdom? The bondage of liberative technique not integrated with wisdom consists of the bodhisattva’s planting of the roots of virtue without dedicating them for the sake of enlightenment, while living in the grip of dogmatic convictions, passions, attachments, resentments, and their subconscious instincts. "What is the liberation of liberative technique integrated with wisdom? The liberation of liberative technique integrated with wisdom consists of the bodhisattva’s dedication of his roots of virtue for the sake of enlightenment, without taking any pride therein, while forgoing all convictions, passions, attachments, resentments, and their subconscious instincts.

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§18 tatra mañjuśrīḥ glānena bodhisatvenaivam ime dharmā nidhyapayitavyāḥ | yat kāyasya cittasya ca vyādheś cānityaduḥkhaśūnyānātmapratyavekṣaṇā, iyam asya prajñā | yat punaḥ kāyavyādhipariharaṇatayā na khidyate, na pratibadhnāti saṃsāram, satvārthayogam anuyuktaḥ, ayam asyopāyaḥ | punar aparaṃ yat kāyasya vyādheś cittasya cāñonyaparāparatāṃ na nirnavatāniḥpurāṇatāṃ pratyavekṣate, iyam asya prajñā | yat punaḥ kāyasya vyādheś cittasya ca nātyantopaśamaṃ nirodham atyayati, ayam asyopāyaḥ |

彼有疾菩薩已如是下此法設身有病觀其無常為苦為空為非身是為智慧又身所受不以斷惡生死善利人民心合乎道是為權行又若身病知異同意彼過非新則觀其故是為智慧假使身病不以都滅所當起者是為權行

文殊師利彼有疾菩薩應如是觀諸法又復觀身無常苦空非我是名為慧雖身有疾常在生死饒益一切而不厭倦是名方便又復觀身身不離病病不離身是病是身非新非故是名為慧設身有疾而不永滅是名方便

又妙吉祥有疾菩薩應觀諸法身之與疾悉皆無常苦空無我是名為慧雖身有疾常在生死饒益有情曾無厭倦是名方便又觀身心及與諸疾展轉相依無始流轉生滅無間非新非故是名為慧不求身心及與諸疾畢竟寂滅是名方便

’jam dpal | de la byaṅ chub sems dpa’ na bas de ltar chos de dag la ṅes par bsam par bya ste | gaṅ lus daṅ sems daṅ | nad la mi rtag pa daṅ | sdug bsṅal ba daṅ | stoṅ pa daṅ | bdag med par rtogs pa de ni de’i śes rab bo || gaṅ yaṅ lus kyi nad yoṅs su spoṅ bas mi skye ste | ’khor ba’i rgyun mi gcod ciṅ sems can gyi don sbyor ba la rjes su sbyor ba ’di ni de’i thabs so | gźan yaṅ gaṅ lus daṅ | sems daṅ | nad rnams phan tshun du gcig nas gcig tu gsar par yaṅ ma yin | rnyiṅ pa yaṅ ma yin par rtog pa de ni de’i śes rab bo || gaṅ yaṅ lus daṅ | sems daṅ | nad rnams śin tu źi ba daṅ ’gog pa mi skyed pa de ni de’i thabs so ||

"Mañjuśrī, thus should the sick bodhisattva consider things. His wisdom is the consideration of body, mind, and sickness as impermanent, miserable, empty, and selfless. (His liberative technique consists of not exhausting himself by) trying to avoid all physical sickness, (and in applying himself to accomplish the benefit of living beings, )without interrupting the cycle of reincarnations. His liberative technique consists of not exhausting himself (by trying to avoid all physical sickness, )and in applying himself to accomplish the benefit of living beings, (without interrupting the cycle of reincarnations. ) Furthermore, his wisdom lies in understanding that the body, mind, and sickness are neither new nor old, both simultaneously and sequentially. And his liberative technique lies in not seeking cessation of body, mind, or sicknesses.

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§19 evaṃ hi mañjuśriḥ glānena bodhisatvena cittaṃ nidhyapayitavyam | na ca tena nidhyaptau vānidhyaptau vā sthātavyam | tat kasmād dhetoḥ | yadi hy anidhyaptau tiṣṭhed bāladharma eṣaḥ | atha nidhyaptau tiṣṭhec chrāvakadharma eṣaḥ | tasmād bodhisatvena na nidhyaptau sthātavyam | yad atrāsthānam ayaṃ bodhisatvasya gocaraḥ |

是文殊師利為疾菩薩其意不亂亦不高住所以者何若高住者是愚人法以卑住者是弟子法故菩薩住不高不卑於其中無所處是菩薩行

文殊師利有疾菩薩應如是調伏其心不住其中亦復不住不調伏心所以者何若住不調伏心是愚人法若住調伏心是聲聞法是故菩薩不當住於調伏不調伏心離此二法是菩薩行

又妙吉祥有疾菩薩應如是調伏其心不應安住調伏不調伏心所以者何若住不調伏心是凡愚法若住調伏心是聲聞法是故菩薩於此二邊俱不安住是則名為菩薩所行

’jam dpal de ltar byaṅ chub sems dpa’ na bas raṅ gi sems ṅes par bsam par bya mod kyi des ṅes par sems pa daṅ | ṅes par mi sems par mi bya’o || de ci’i phyir źe na | gal te ṅes par sems pa la gnas na de ni byis pa’i chos so || ci ste ṅes par mi sems pa la gnas na de ni ñan thos kyi chos so || de lta bas na byaṅ chub sems dpas ṅes par sems pa daṅ | mi sems pa la gnas par mi bya’o || gaṅ de la mi gnas pa ni byaṅ chub sems dpa’i spyod yul te |

"That, Mañjuśrī, is the way a sick bodhisattva should concentrate his mind; he should live neither in control of his mind, nor in indulgence of his mind. Why? To live by indulging the mind is proper for fools and to live in control of the mind is proper for the disciples. Therefore, the bodhisattva should live neither in control nor in indulgence of his mind. Not living in either of the two extremes is the domain of the bodhisattva.

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§20 yan na pṛthagjanagocaro nāryagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat saṃsāragocaraś ca na ca kleśagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yan nirvāṇapratyavekṣaṇagocaraś ca na cātyantaparinirvāṇagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yac caturmārasaṃdarśanagocaraś ca sarvamāraviṣayātikrāntagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat sarvajñajñānaparyeṣṭigocaraś ca na cākāle jñānaprāptigocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yac catuḥsatyajñānagocaraś ca na cākāle satyaprativedhagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yad adhyātmapratyavekṣaṇagocaraś ca saṃcintyabhavopapattiparigrahagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad ajātipratyavekṣaṇagocaraś ca na ca niyāmāvakrāntigocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat pratītyasamutpādagocaraś ca sarvadṛṣṭivigatagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat sarvasatvasaṃgaṇikāgocaraś ca na ca kleśānuśayagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yad vivekagocaraś ca na ca kāyacittakṣayaniśrayagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat traidhātukagocaraś ca na ca dharmadhātusaṃbhedagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yac chūnyatāgocaraś ca sarvākāraguṇaparyeṣṭigocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad ānimittagocaraś ca satvapramocanārambaṇavitarkagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad apraṇihitagocaraś ca saṃcintyabhavagatisaṃdarśanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad anabhisaṃskāragocaraś ca sarvakuśalamūlābhisaṃskārāpratiprasrabdhigocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat ṣaṭpāramitāgocaraś ca sarvasatvacittacaritapāragamanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat ṣaḍabhijñāgocaraś ca na cāsravakṣayagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat saddharmapratiṣṭhānagocaraś ca na ca kumārgādhyālambanagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yac caturapramāṇagocaraś ca na ca brahmalokopapattisparśanagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat ṣaḍanusmṛtigocaraś ca na ca sarvāsravakṣayagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yad dhyānasamādhisamāpattigocaraś ca na ca samādhisamāpattivaśenopapattigocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat smṛtyupasthānagocaraś ca na ca kāyavedanācittadharmātyarthagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat samyakprahāṇagocaraś ca na ca kuśalākuśaladvayopalambhagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yad ṛddhipādābhinirhāragocaraś cānābhogarddhipādavaśavartigocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat pañcendriyagocaraś ca sarvasatvendriyaparāparajñānagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat pañcabalapratiṣṭhānagocaraś ca daśatathāgatabalābhisaṃdarśanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat saptabodhyaṅgapariniṣpattigocaraś ca buddhiprabhedajñānakauśalyagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yan mārgapratiṣṭhānagocaraś ca kumārgānadhyālambanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yac chamathavidarśanāsaṃbhāraparyeṣṭigocaraś ca na cātyantaśāntipatanagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yad anutpādalakṣaṇasarvadharmamīmāṃsanagocaraś ca rūpalakṣanānuvyañjanabuddhakāyālaṃkārapariniṣpattigocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yac chrāvakapratyekabuddhākalpasaṃdarśanagocaraś ca buddhadharmātyajanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad atyantaviśuddhiprakṛtisamāpannasarvadharmānugamanagocaraś ca yathādhimuktisarvasatveryāpathasaṃdarśanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad atyantāsaṃvartavivartākāśasvabhāvasarvabuddhakṣetrapratyavekṣaṇagocaraś ca nānāvyūhānekavyūhabuddhakṣetraguṇavyūhasaṃdarśanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad dharmacakrapravartanamahāparinirvāṇasaṃdarśanagocaraś ca bodhisatvacaryātyajanagocaraś ca, ayam api bodhisatvasya gocaraḥ |

不凡夫行不賢夫行是菩薩行在生死行不為污行是菩薩行觀泥洹行不依泥洹是菩薩行行於四魔過諸魔行是菩薩行博學慧行無不知時之行是菩薩行於四諦行不以諦知行是菩薩行觀無生行不謂難至是菩薩行在緣起行於諸見而無欲是菩薩行在諸人眾無勞望行是菩薩行在閑居行不盡身意是菩薩行於三界行不壞法情是菩薩行為空無行一切眾事清德皆行是菩薩行行六度無極為眾人意行而度無極是菩薩行行六神通不盡漏行是菩薩行受道之行不興小道是菩薩行以止觀知魔行不滅跡行是菩薩行於弟子緣一覺所不應不現行不為毀佛法行是菩薩行

(在於生死不為污行住於涅槃不永滅度是菩薩行 )非凡夫行非賢聖行是菩薩行在於生死不為污行 (住於涅槃不永滅度是菩薩行非凡夫行非賢聖行是菩薩行 ) (在於生死不為污行 )住於涅槃不永滅度是菩薩行 (非凡夫行非賢聖行是菩薩行 ) 非垢行非淨行是菩薩行雖過魔行而現降眾魔是菩薩行求一切智無非時求是菩薩行雖觀諸法不生而不入正位是菩薩行雖觀十二緣起而入諸邪見是菩薩行雖攝一切眾生而不愛著是菩薩行雖樂遠離而不依身心盡是菩薩行雖行三界而不壞法性是菩薩行雖行於空而植眾德本是菩薩行雖行無相而度眾生是菩薩行雖行無作而現受身是菩薩行雖行無起而起一切善行是菩薩行雖行六波羅蜜而遍知眾生心心數法是菩薩行雖行六通而不盡漏是菩薩行雖行四無量心而不貪著生於梵世是菩薩行雖行禪定解脫三昧而不隨禪生是菩薩行雖行四念處而不永離身受心法是菩薩行雖行四正勤而不捨身心精進是菩薩行雖行四如意足而得自在神通是菩薩行雖行五根而分別眾生諸根利鈍是菩薩行雖行五力而樂求佛十力是菩薩行雖行七覺分而分別佛之智慧是菩薩行雖行八聖道而樂行無量佛道是菩薩行雖行止觀助道之法而不畢竟墮於寂滅是菩薩行雖行諸法不生不滅而以相好莊嚴其身是菩薩行雖現聲聞辟支佛威儀而不捨佛法是菩薩行雖隨諸法究竟淨相而隨所應為現其身是菩薩行雖觀諸佛國土永寂如空而現種種清淨佛土是菩薩行雖得佛道轉于法輪入於涅槃而不捨於菩薩之道是菩薩行

若於是處非凡所行非聖所行是則名為菩薩所行若處觀察生死所行而無一切煩惱所行是則名為菩薩所行若處觀察涅槃所行而不畢竟寂滅所行是則名為菩薩所行若處示現四魔所行而越一切魔事所行是則名為菩薩所行若求一切智智所行而不非時證智所行是則名為菩薩所行若求四諦妙智所行而不非時證諦所行是則名為菩薩所行若正觀察內證所行而故攝受生死所行是則名為菩薩所行若行一切緣起所行而能遠離見趣所行是則名為菩薩所行若行一切有情諸法相離所行而無煩惱隨眠所行是則名為菩薩所行若正觀察無生所行而不墮聲聞正性所行是則名為菩薩所行若攝一切有情所行而無煩惱隨眠所行是則名為菩薩所行若正欣樂遠離所行而不求身心盡滅所行是則名為菩薩所行若樂觀察三界所行而不壞亂法界所行是則名為菩薩所行若樂觀察空性所行而求一切功德所行是則名為菩薩所行若樂觀察無相所行而求度脫有情所行是則名為菩薩所行若樂觀察無願所行而能示現有趣所行是則名為菩薩所行若樂遊履無作所行而常起作一切善根無替所行是則名為菩薩所行若樂遊履六度所行而不趣向一切有情心行妙智彼岸所行是則名為菩薩所行若樂遊履六通所行而不趣證漏盡所行是則名為菩薩所行若樂建立諸法所行而不攀緣邪道所行是則名為菩薩所行若樂觀察慈悲喜捨無量所行而不求生梵世所行是則名為菩薩所行若樂觀察六念所行而不隨生諸漏所行是則名為菩薩所行若樂觀察非障所行而不希求雜染所行是則名為菩薩所行若樂觀察靜慮解脫等持等至諸定所行而能不隨諸定勢力受生所行是則名為菩薩所行若樂遊履念住所行而不樂求身受心法遠離所行是則名為菩薩所行若樂遊履正斷所行而不見善及與不善二種所行是則名為菩薩所行若樂遊履神足所行而無功用變現自在神足所行是則名為菩薩所行若樂遊履五根所行而不分別一切有情諸根勝劣妙智所行是則名為菩薩所行若樂安立五力所行而求如來十力所行是則名為菩薩所行若樂安立七等覺支圓滿所行不求佛法差別妙智善巧所行是則名為菩薩所行若樂安立八聖道支圓滿所行而不厭背邪道所行是則名為菩薩所行若求止觀資糧所行不墮畢竟寂滅所行是則名為菩薩所行若樂觀察無生滅相諸法所行而以相好莊嚴其身成滿種種佛事所行是則名為菩薩所行若樂示現聲聞獨覺威儀所行而不棄捨一切佛法緣慮所行是則名為菩薩所行若隨諸法究竟清淨本性常寂妙定所行非不隨順一切有情種種所樂威儀所行是則名為菩薩所行若樂觀察一切佛土其性空寂無成無壞如空所行非不示現種種功德莊嚴佛土饒益一切有情所行是則名為菩薩所行若樂示現一切佛法轉於法輪入大涅槃佛事所行非不修行諸菩薩行差別所行是則名為菩薩所行

gaṅ so so’i skye bo’i spyod yul yaṅ ma yin | ’phags pa’i spyod yul yaṅ ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ ’khor ba yaṅ spyod yul la ñon moṅs pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ mya ṅan las ’das par rtog par yaṅ spyod yul la gtan du yoṅs su mya ṅan las ’das par yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ bdud bźi ston pa yaṅ spyod yul la bdud kyi yul thams cad las yaṅ dag par ’das pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ thams cad mkhyen pa’i ye śes tshol ba yaṅ spyod yul la dus ma yin par ye śes ’thob pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ bden pa bźi śes pa yaṅ spyod yul la dus ma yin par bden pa rtogs par byed pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ nad du so sor rtog pa yaṅ spyod yul la bsams bźin du srid par skye ba yoṅs su ’dzin pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ mi skye ba so sor rtog pa yaṅ spyod yul la ṅes par gyur pa la ’jug pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ rten ciṅ ’prel par ’byuṅ ba’i yaṅ spyod yul la lta ba thams cad kyi yul yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ sems can thams cad kyi ’du ’dzi yaṅ spyod yul la ñon moṅs pa’i bag la ñal yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ dben pa yaṅ spyod yul la lus daṅ | sems zad pa’i gnas kyaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ khams gsum yaṅ spyod yul la chos kyi dbyiṅs dbye bar bya ba yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ stoṅ pa ñid kyaṅ spyod yul la yon tan gyi rnam pa thams cad tshol pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ mtshan ma med pa yaṅ spyod yul la sems can rab tu grol bar bya ba la dmigs śiṅ rtog pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ smon pa med pa yaṅ spyod yul la bsams bźin du srid pa’i ’gro bar ston pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ mṅon par ’du mi byed pa yaṅ spyod yul la dge ba’i rtsa ba thams cad mṅon par ’du byed pa rgyun mi gcod pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ pha rol tu phyin pa drug kyaṅ spyod yul la sems can thams cad kyi sems daṅ | spyod pa’i pha rol tu ’gro bar yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ mṅon par śes pa drug kyaṅ spyod yul la zag pa zad pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ dam pa’i chos la gnas pa yaṅ spyod yul la lam ṅan pa la mi dmigs pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo | gaṅ tshad med pa bźi la yaṅ spyod yul la tshaṅs pa’i ’jig rten du skye ba la mi reg pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ rjes su dran pa drug kyaṅ spyod yul la zag pa thams cad kyaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ bsam gtan daṅ | tiṅ ṅe ’dzin daṅ | sñoms par ’jug pa yaṅ spyod yul la tiṅ ṅe ’dzin daṅ | sñoms par ’jug pa’i dbaṅ gis mi skye ba yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ dran pa nye bar gźag pa yaṅ spyod yul la lus daṅ | tshor ba daṅ | sems daṅ | chos kyaṅ śin tu spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ yaṅ dag par spoṅ ba yaṅ spyod yul la dge ba daṅ | mi dge ba gñis su dmigs pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ rdzu ’phrul gyi rkaṅ pa sgrub pa yaṅ spyod yul la lhun gyis grub pa’i rdzu ’phrul gyi rkaṅ pa la dbaṅ sgyur ba yaṅ spyod yul pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ dbaṅ po lṅa’i yaṅ spyod yul la sems can thams cad kyi dbaṅ po mchog daṅ | mchog ma yin pa śes pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ stobs lṅa la gnas pa yaṅ spyod yul la de bźin gśegs pa’i stobs bcu la mṅon par dga’ ba yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ byaṅ chub kyi yan lag bdun yoṅs su grub pa yaṅ spyod yul la blo rab tu dbye ba śes pa la mkhas pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ lam la gnas pa yaṅ spyod yul la lam ṅan pa la mi dmigs pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ źi gnas daṅ | lhag mthoṅ gi tshogs tshol ba yaṅ spyod yul la śin tu źi bar mi ltuṅ ba yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ chos thams cad skyed pa med pa’i mtshan ñid du rtog pa yaṅ spyod yul la mtshan daṅ | dpe byad bzaṅ po daṅ | saṅs rgyas kyi sku daṅ | rgyan yoṅs su sgrub pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ ñan thos daṅ | raṅ saṅs rgyas kyi tshul ston pa yaṅ spyod yul la saṅs rgyas kyi chos las mi ñams pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ raṅ bźin rab tu rnam par dag par gyur pa’i chos thams cad kyi rjes su ’gro ba yaṅ spyod yul la sems can thams cad ji ltar mos ba bźin du spyod lam ston pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ saṅs rgyas kyi źiṅ thams cad la śin tu ’jig pa daṅ | ’chags pa med pa nam mkha’i raṅ bźin du rtogs pa yaṅ spyod yul la sna tshogs su bkod pa daṅ | du mar bkod pa saṅs rgyas kyi źiṅ gi yon tan bkod pa ston pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ chos kyi ’khor lo rab tu bskor ba daṅ | yoṅs su mya ṅan las ’das pa chen po ston pa yaṅ spyod yul la byaṅ chub sems dpa’i spyod pa mi gtoṅ ba yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo ||

"Not the domain of the ordinary individual and not the domain of the saint, such is the domain of the bodhisattva. The domain of the world yet not the domain of the passions, such is the domain of the bodhisattva. Where one understands liberation, yet does not enter final and complete liberation, there is the domain of the bodhisattva. Where the four Māras manifest, yet where all the works of Māras are transcended, there is the domain of the bodhisattva. Where one seeks the gnosis of omniscience, yet does not attain this gnosis at the wrong time, there is the domain of the bodhisattva. Where one knows the Four Holy Truths, yet does not realize those truths at the wrong time, there is the domain of the bodhisattva. A domain of introspective insight, wherein one does not arrest voluntary reincarnation in the world, such is the domain of the bodhisattva. A domain where one realizes birthlessness, yet does not become destined for the ultimate, such is the domain of the bodhisattva. Where one sees relativity without entertaining any convictions, there is the domain of the bodhisattva. Where one associates with all beings, yet keeps free of all afflictive instincts, there is the domain of the bodhisattva. A domain of solitude with no place for the exhaustion of body and mind, such is the domain of the bodhisattva. The domain of the triple world, yet indivisible from the ultimate realm, such is the domain of the bodhisattva. The domain of voidness, yet where one cultivates all types of virtues, such is the domain of the bodhisattva. The domain of signlessness, where one keeps in sight the deliverance of all living beings, such is the domain of the bodhisattva. The domain of wishlessness, where one voluntarily manifests lives in the world, such is the domain of the bodhisattva. "A domain essentially without undertaking, yet where all the roots of virtue are undertaken without interruption, such is the domain of the bodhisattva. The domain of the six transcendences, where one attains the transcendence of the thoughts and actions of all living beings, such is the domain of the bodhisattva. The domain of the six superknowledges, wherein defilements are not exhausted, such is the domain of the bodhisattva. The domain of living by the holy Dharma, without even perceiving any evil paths, such is the domain of the bodhisattva. The domain of the four immeasurables, where one does not accept rebirth in the heaven of Brahmā, such is the domain of the bodhisattva. The domain of the six remembrances, unaffected by any sort of defilement, such is the domain of the bodhisattva. The domain of contemplation, meditation, and concentration, where one does not reincarnate in the formless realms by force of these meditations and concentrations, such is the domain of the bodhisattva. The domain of the four foic of mindfulness, where body, sensation, mind, and things are not ultimately of concern,such is the domain of the bodhisattva. The domain of the four right efforts, where the duality of good and evil is not apprehended, such is the domain of the bodhisattva. The domain of the four bases of magical powers, where they are effortlessly mastered, such is the domain of the bodhisattva. The domain of the five spiritual faculties, where one knows the degrees of the spiritual faculties of living beings, such is the domain of the bodhisattva. The domain of living with the five powers, where one delights in the ten powers of the Tathāgata, such is the domain of the bodhisattva. The domain of perfection of the seven factors of enlightenment, where one is skilled in the knowledge of fine intellectual distinctions, such is the domain of the bodhisattva. The domain of the holy eightfold path, where one delights in the unlimited path of the Buddha, such is the domain of the bodhisattva. The domain of the cultivation of the aptitude for mental quiescence and transcendental analysis, where one does not fall into extreme quietism, such is the domain of the bodhisattva. The domain of the realization of the unborn nature of all things, yet of the perfection of the body, the auspicious signs and marks, and the ornaments of the Buddha, such is the domain of the bodhisattva. The domain of manifesting the attitudes of the disciples and the solitary sages without sacrificing the qualities of the Buddha, such is the domain of the bodhisattva. The domain of conformity to all things utterly pure in nature while manifesting behavior that suits the inclinations of all living beings, such is the domain of the bodhisattva. A domain where one realizes that all the buddha-fields are indestructible and uncreatable, having the nature of infinite space, yet where one manifests the establishment of the qualities of the buddha-fields in all their variety and magnitude, such is the domain of the bodhisattva. The domain where one turns the wheel of the holy Dharma and manifests the magnificence of ultimate liberation, yet never forsakes the career of the bodhisattva, such is the domain of the bodhisattva!"

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iha nirdeśe nirdiśyamāne ye mañjuśriyā kumārabhūtena sārdham āgatā devaputrās tato ’ṣṭānāṃ devaputrasahasrāṇām anuttarāyāṃ samyakṣaṃbodhau cittāny utpannāni

說是語時八千天人發無上正真道意文殊師利童子甚悅

說是語時文殊師利所將大眾其中八千天子皆發阿耨多羅三藐三菩提心

說是一切菩薩所行希有事時是妙吉祥所將眾中八億天子聞所說法皆於無上正等菩提發心趣向

bstan pa ’di bśad pa na ’jam dpal gźon nur gyur ba daṅ lhan cig tu lhags pa’i lha’i bu de dag las lha’i bu brgyad stoṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so ||

When Vimalakīrti had spoken this discourse, eight thousand of the gods in the company of the crown prince Mañjuśrī conceived the spirit of unexcelled, perfect enlightenment.

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glānapratisaṃmodanāparivartaś caturthaḥ

na ba yaṅ dag par dga’ bar bya ba’i le’u ste bźi pa’o | || |

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維摩詰所說經不思議品第六

說無垢稱經不思議品第六

6. The Inconceivable Liberation

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