Bibliotheca Polyglotta

§1 atha vimalakīrtir licchavis tān bodhisatvān āmantrayate sma: pratibhātu satpuruṣāḥ katamo bodhisatvānām advayadharmamukhapraveśaḥ |

於是維摩詰問眾菩薩曰諸正士所樂菩薩不二入法門者為何謂也

爾時維摩詰謂眾菩薩言諸仁者云何菩薩入不二法門各隨所樂說之

時無垢稱普問眾中諸菩薩曰云何菩薩善能悟入不二法門仁者皆應任己辯才各隨樂說時眾會中有諸菩薩各隨所樂次第而說

de nas li tsa bī dri ma med par grags pas byaṅ chub sems dpa’ de dag la ’di skad ces smras so || skyes bu dam pa dag byaṅ chub sems dpa’ rnams kyi gñis su med pa’i chos kyi sgor ’jug pa gaṅ yin || spobs par gyis śig |

Then, the Licchavi Vimalakīrti asked those bodhisattvas, "Good sirs, please explain how the bodhisattvas enter the Dharma-door of nonduality!"

. . .

tatra dharmavikurvaṇo nāma bodhisatvaḥ saṃnipatitaḥ | sa evam āha: utpādabhaṅgau kulaputra dvayam | yan na jātaṃ notpannaṃ na tasya kaścid bhaṅgaḥ | anutpādadharmakṣāntipratilambho ’dvayapraveśaḥ |

座中有名法作菩薩答曰族姓子起分為二不起不生則無有二得不起法忍者是不二入

會中有菩薩名法自在說言諸仁者生滅為二法本不生今則無滅得此無生法忍是為入不二法門

時有菩薩名法自在作如是言生滅為二若諸菩薩了知諸法本來無生亦無有滅證得如是無生法忍是為悟入不二法門

byaṅ chub sems dpa’ chos rnam par ’phrul pa źes bya ba der ’dus pa des ’di skad ces smras so || rigs kyi bu skye ba daṅ ’jig pa ni gñis te | gaṅ ma skyes ma byuṅ ba de la ’jig pa gaṅ yaṅ med de | mi skye ba’i chos la bzod pa thob pa ni gñis su med pa la ’jug pa’o ||

The bodhisattva Dharmavikurvana declared, "Noble sir, production and destruction are two, but what is not produced and does not occur cannot be destroyed. Thus the attainment of the tolerance of the birthlessness of things is the entrance into nonduality."

. . . .

§2 śrīgupto bodhisatva āha: ahaṃ mameti dvayam etat | ātmāsamāropān mameti na bhavati | yaś cāsamāropo ’yam advayapraveśaḥ |

首閉菩薩曰吾我為二如不有二不同像則無吾我以無吾我無所同像者是不二入

德守菩薩曰我我所為二因有我故便有我所若無有我則無我所是為入不二法門

復有菩薩名曰勝密作如是言我及我所分別為二因計我故便計我所若了無我亦無我所是為悟入不二法門

byaṅ chub sems dpa’ dpal sbas kyis smras pa | ṅa daṅ ṅa’o źes bya ba de ni gñis te | bdag tu sgro btags pa med na ṅa’i bar mi ’gyur te | gaṅ sgro btags pa med pa de ni gñis su med pa la ’jug pa’o ||

The bodhisattva Śrīgandha declared, "’I’ and ’mine’ are two. If there is no presumption of a self, there will be no possessiveness. Thus, the absence of presumption is the entrance into nonduality."

. . . .

§3 śrīkūṭo bodhisatva āha: saṃkleśo vyavadānam iti dvayam etat | saṃkleśaparijñānād vyavadānamananā na bhavati | sarvamananāsamudghātā sārūpyagāminī pratipad ayam advayapraveśaḥ |

首立菩薩曰勞生為二為勞乘者其於生也弗知弗樂以過眾知而受色欲者是不二入

德頂菩薩曰垢淨為二見垢實性則無淨相順於滅相是為入不二法門

復有菩薩名曰勝峰作如是言雜染清淨分別為二若諸菩薩了知雜染清淨無二則無分別永斷分別趣寂滅跡是為悟入不二法門

byaṅ chub sems dpa’ dpal brtsegs kyis smras pa | kun nas ñon moṅs pa daṅ | rnam par byaṅ ba źes bya ba de ni gñis te kun nas ñon moṅs pa yoṅs su śes na rnam par byaṅ ba la rlom sems su mi ’gyur źiṅ rlom sems thams cad legs par ’joms pa daṅ | ’thun par ’gro ba’i lam de ni gñis su med pa la ’jug pa’o ||

The bodhisattva Śrīkūṭa declared, "’Defilement’ and ’purification’ are two. When there is thorough knowledge of defilement, there will be no conceit about purification. The path leading to the complete conquest of all conceit is the entrance into nonduality."

. . . .

§4 sunakṣatro bodhisatva āha: iñjanā mananeti dvayam etat | yat punar neñjate na manasikaroty anadhikāraḥ, adhikāravirahito ’yam advayapraveśaḥ |

善宿菩薩曰慮知為二當以不慮不知於諸法念作而行不念作者是不二入

善宿菩薩曰是動是念為二不動則無念無念則無分別通達此者是為入不二法門

復有菩薩名曰妙星作如是言散動思惟分別為二若諸菩薩了知一切無有散動無所思惟則無作意住無散動無所思惟無有作意是為悟入不二法門

byaṅ chub sems dpa’ skar bzaṅs gis smras pa | g.yo ba daṅ | rlom sems de ni gñis te | gaṅ g.yo ba med ciṅ rlom sems su mi byed | yid la mi byed | lhag par bya pa med pa | lhag par bya ba daṅ bral ba de ni gñis su med par ’jug pa’o ||

The bodhisattva Bhadrajyotis declared, "’Distraction’ and ’attention’ are two. When there is no distraction, there will be no attention, no mentation, and no mental intensity. Thus, the absence of mental intensity is the entrance into nonduality."

. . .

§5 subāhur bodhisatva āha: bodhicittaṃ śrāvakacittam iti dvayam etat | yā punar māyācittasamadarśanatā tatra na bodhicittaṃ na śrāvakacittam | yā cittasamalakṣaṇatāyam advayapraveśaḥ |

善多菩薩曰菩薩意弟子意為二如我以等意於所更樂無菩薩意無弟子意與無意同相者是不二入

妙臂菩薩曰菩薩心聲聞心為二觀心相空如幻化者無菩薩心無聲聞心是為入不二法門

復有菩薩名曰妙臂作如是言菩薩聲聞二心為二若諸菩薩了知二心性空如幻無菩薩心無聲聞心如是二心其相平等皆同幻化是為悟入不二法門

byaṅ chub sems dpa’ lag bzaṅ gis smras pa | byaṅ chub kyi sems daṅ | ñan thos kyi sems źes bya ba de ni gñis te | gaṅ sgyu ma’i sems daṅ mtshuṅs par mthoṅ ba de byaṅ chub kyi sems kyaṅ med | ñan thos kyi sems kyaṅ med de | gaṅ sems kyi mtshan ñid mtshuṅs pa de ni gñis su med par ’jug pa’o | |

The bodhisattva Subhāhu declared, "’Bodhisattva-spirit’ and ’disciple-spirit’ are two. When both are seen to resemble an illusory spirit, there is no bodhisattva-spirit, nor any disciple-spirit. Thus, the sameness of natures of spirits is the entrance into nonduality."

. . . .

§6 animiṣo bodhisatva āha: upādānam anupādānam iti dvayam etat | yan nopādadāti tan nopalabhate, tatrohāpohaṃ na karoti | akaraṇam avyāpattiḥ sarvadharmāṇām ayam advayapraveśaḥ |

不眴菩薩曰有受為二如不受則無得無得者不作淵以無作無馳騁者是不二入

不眴菩薩曰受不受為二若法不受則不可得以不可得故無取無捨無作無行是為入不二法門

復有菩薩名曰無瞬作如是言有取無取分別為二若諸菩薩了知無取則無所得無所得故則無增減無作無息於一切法無所執著是為悟入不二法門

byaṅ chub sems dpa’ mig mi ’dzums kyis smras pa | len pa daṅ | mi len pa de ni gñis te | gaṅ mi len pa de mi dmigs pa ste | gaṅ mi dmigs pa de la rtog pa daṅ bsal bar mi byed | chos thams cad mi byed mi spyod pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Animiṣa declared, "’Grasping’ and ’nongrasping’ are two. What is not grasped is not perceived, and what is not perceived is neither presumed nor repudiated. Thus, the inaction and noninvolvement of all things is the entrance into nonduality."

. . . .

§7 sunetro bodhisatva āha: ekalakṣaṇam alakṣaṇam iti dvayam etat | yat punar na lakṣayati na vikalpayati, naikalakṣaṇaṃ karoti nālakṣaṇam | yal lakṣaṇavilakṣaṇasamalakṣaṇapraveśo ’yam advayapraveśaḥ |

善眼菩薩曰一相不相為二若都不視不熟視不暫視不作一相亦不暫相於視不視以等視者是不二入

善眼菩薩曰一相無相為二若知一相即是無相亦不取無相入於平等是為入不二法門

復有菩薩名曰妙眼作如是言一相無相分別為二若諸菩薩了知諸法無有一相無有異相亦無無相則知如是一相異相無相平等是為悟入不二法門

byaṅ chub sems dpa’ mig bzaṅ gis smras pa | mtshan ñid gcig pa daṅ | mtshan ñid med pa źes bya ba de ni gñis so || gaṅ rtog par mi byed | kun tu rtog par mi byed | mtshan ñid gcig par mi byed | mtshan ñid med par mi byed do || gaṅ mtshan ñid daṅ | mtshan ñid mi ’dra ba la mtshan ñid mtshuṅs par ’jug pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Sunetra declared, "’Uniqueness’ and ’characterlessness’ are two. Not to presume or construct something is neither to establish its uniqueness nor to establish its characterlessness. To penetrate the equality of these two is to enter nonduality."

. . . .

奉養菩薩曰善不善為二於善不善如無所興是謂無想以無想立者而不為二都於其中而無度者是不二入

弗沙菩薩曰善不善為二若不起善不善入無相際而通達者是為入不二法門

復有菩薩名曰育養作如是言善及不善分別為二若諸菩薩了知善性及不善性無所發起相與無相二句平等無取無捨是為悟入不二法門

byaṅ chub sems dpa’ skar rgyal gyis smras pa | dge ba daṅ mi dge ba źes bya ba de ni gñis te | gaṅ dge ba daṅ mi dge ba mi sloṅ źiṅ mtshan ma daṅ mtshan ma med pa la gñis su med par rtog pa ni gñis su med par ’jug pa’o ||

The bodhisattva Tiṣya declared, "’Good’ and ’evil’ are two. Seeking neither good nor evil, the understanding of the nonduality of the significant and the meaningless is the entrance into nonduality."

. . . .

§9 siṃho bodhisatva āha: avadyatānavadyateti dvayam etat | yat punar vajranibaddhajñānatayā na badhyate na mucyate ’yam advayapraveśaḥ |

師子意菩薩曰一切不受為二當如金剛而無覺知不為愚行亦不解者是不二入

師子菩薩曰罪福為二若達罪性則與福無異以金剛慧決了此相無縛無解者是為入不二法門

復有菩薩名曰師子作如是言有罪無罪分別為二若諸菩薩了知有罪及與無罪二皆平等以金剛慧通達諸法無縛無解是為悟入不二法門

byaṅ chub sems dpa’ seṅ ges smras pa | kha na ma tho ba daṅ bcas pa daṅ | kha na ma tho ba med pa źes bya ba de ni gñis te | gaṅ gis rdo rje ltar rab tu ’bigs pa’i ye śes kyis mi ’chiṅ mi grol ba de ni gñis su med par ’jug pa’o | |

The bodhisattva Siṃha declared, "’Sinfulness’ and ’sinlessness’ are two. By means of the diamond-like wisdom that pierces to the quick, not to be bound or liberated is the entrance into nonduality."

. . . .

§10 siṃhamatir bodhisatva āha: idaṃ sāsravam idam anāsravam iti dvayam etat | yat punaḥ samatādharmaprāptaḥ sāsravānāsravasaṃjñaṃ na karoti, na vāsaṃjñāprāptaḥ, na cāsaṃjñāsamatāyāṃ samatāprāptaḥ, na saṃjñāgrathitaḥ | ya evaṃ praveśo ’yam advayapraveśaḥ |

勇意菩薩曰漏不漏為二如得正法則其意等已得等者終不為漏不漏想亦不以無想而得不以想受而住者是不二入

師子意菩薩曰有漏無漏為二若得諸法等則不起漏不漏想不著於相亦不住無相是為入不二法門

復有菩薩名師子慧作如是言有漏無漏分別為二若諸菩薩知一切法性皆平等於漏無漏不起二想不著有想不著無想是為悟入不二法門

byaṅ chub sems dpa’ seṅ ge blo gros kyis smras pa | ’di ni zag pa daṅ bcas pa | ’di ni zag pa med pa’o źes bya ba de ni gñis te | gaṅ mñam pa ñid kyis chos thob pas zag pa daṅ | zag pa med pa’i ’du śes su mi byed | ’du śes med par gyur pa yaṅ ma yin | mñam pa ñid la mñam pa ñid thob pa yaṅ med ciṅ ’du śes kyi mdud pa med pa de ltar gaṅ ’jug pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Siṃhamati declared, "To say, ’This is impure’ and ’This is immaculate’ makes for duality. One who, attaining equanimity, forms no conception of impurity or immaculateness, yet is not utterly without conception, has equanimity without any attainment of equanimity - he enters the absence of conceptual knots. Thus, he enters into nonduality."

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