Bibliotheca Polyglotta

§21 gambhīrabuddhir bodhisatva āha: anyā śūnyatānyad animittam anyad apraṇihitam iti dvayam etat | yad dhi śūnyaṃ tatra na kiṃcin nimittam | animitte ’praṇihitam | apraṇihite na cittaṃ na mano na manovijñānaṃ pracarati | yatraikaṃ vimokṣamukhaṃ tatra sarvāṇi vimokṣamukhāni draṣṭavyāny ayam advayapraveśaḥ|

深妙菩薩曰空異無相異無願異為二如空則無相無相則無願無願者不意不心不識不行其以一向行眾解門者是不二入

深慧菩薩曰是空是無相是無作為二空即無相無相即無作若空無相無作則無心意識於一解脫門即是三解脫門者是為入不二法門

復有菩薩名甚深覺作如是言空無相無願分別為二若諸菩薩了知空中都無有相此無相中亦無有願此無願中無心無意無識可轉如是即於一解脫門具攝一切三解脫門若此通達是為悟入不二法門

byaṅ chub sems dpa’ blo zab kyis smras pa | stoṅ pa ñid kyaṅ gźan la mtshan ma med pa daṅ | smon pa med pa yaṅ gźan no źes bya ba de ni gñis te | stoṅ pa gaṅ yin pa de la mtshan ma gaṅ yaṅ med do || mtshan ma med pa la smon pa med | smon pa med pa la sems daṅ | yid daṅ | rnam par śes pa rgyu ba med de | gaṅ rnam par thar pa gcig gi sgo de la rnam par thar pa thams cad kyi sgo rnams su blta bar bya ba de ni gñis su med pa’i sgor ’jug pa’o ||

The bodhisattva Gambhīramati declared, "It is dualistic to say that voidness is one thing, signlessness another, and wishlessness still another. What is void has no sign. What has no sign has no wish. Where there is no wish there is no process of thought, mind, or consciousness. To see the doors of all liberations in the door of one liberation is the entrance into nonduality."

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§22 śāntendriyo bodhisatva āha: buddho dharmaḥ saṃgha iti dvayam etat | buddhasya hi dharmaḥ, dharmaprakṛtikaś ca saṃghaḥ | sarvāṇy etāni ratnāny asaṃskṛtāni, asaṃskṛtaṃ cākāśam, ākāśasamaś ca sarvadharmanayaḥ | ya evam anugamo ’yam advayapraveśaḥ |

寂根菩薩曰佛法眾為二佛性則法法性則眾一切是三寶無有數無數則朴朴則正諸法樂隨此者是不二入

寂根菩薩曰佛法眾為二佛即是法法即是眾是三寶皆無為相與虛空等一切法亦爾能隨此行者是為入不二法門

復有菩薩名寂靜根作如是言佛法僧寶分別為二若諸菩薩了知佛性即是法性法即僧性如是三寶皆無為相與虛空等諸法亦爾若此通達是為悟入不二法門

byaṅ chub sems dpa’ dbaṅ po źi bas smras pa | saṅs rgyas daṅ | chos daṅ | dge ’dun źes bya ba de ni gñis te | saṅs rgyas kyi raṅ bźin ni chos so || chos kyi raṅ bźin ni dge ’dun te | de dag thams cad kyaṅ ’dus ma byas pa’o || ’dus ma byas ni nam mkha’o || chos thams cad kyi tshul ni nam mkha’ daṅ mtshuṅs te | gaṅ de ltar rjes su ’gro ba de ni gñis su med par ’jug pa’o ||

The bodhisattva Śāntendriya declared, "It is dualistic to say ’Buddha,’ ’Dharma,’ and ’Sangha.’ The Dharma is itself the nature of the Buddha, the Sangha is itself the nature of the Dharma, and all of them are uncompounded. The uncompounded is infinite space, and the processes of all things are equivalent to infinite space. Adjustment to this is the entrance into nonduality."

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§23 apratihatacakṣur bodhisatva āha: satkāyaḥ satkāyanirodha iti dvayam etat | satkāya eva hi nirodhaḥ | tat kasmād dhetoḥ | tathā hi sa satkāya iti dṛṣṭiṃ nopasthāpayati, yayā dṛṣṭyā satkāya iti vā satkāyanirodha iti vā kalpayati | so ’kalpo ’vikalpo ’tyantāvikalpo nirodhasvabhāvaprāptaḥ, na saṃbhavati na vibhavaty ayam advayapraveśaḥ |

不毀根菩薩曰有身與有身盡為二有身則有盡何則從身生見從見有身是故有身有毀滅雜彼以無雜自然如滅而不迷不惑者是不二入

心無礙菩薩曰身身滅為二身即是身滅所以者何見身實相者不起見身及見滅身身與滅身無二無分別於其中不驚不懼者是為入不二法門

復有菩薩名無礙眼作如是言是薩迦耶及薩迦耶滅分別為二若諸菩薩知薩迦耶即薩迦耶滅如是了知畢竟不起薩迦耶見於薩迦耶薩迦耶滅即無分別無異分別證得此二究竟滅性無所猜疑無驚無懼是為悟入不二法門

byaṅ chub sems dpa’ thogs pa med pa’i mig gis smras pa | ’jig tshogs daṅ | ’jig tshogs ’gog pa źes bya ba de ni gñis te | ’jig tshogs ñid ni ’gog pa’o || de ci’i phyir źe na | ’jig tshogs su lta ba mi skye ba med ciṅ gaṅ lta ba des ’jig tshogs so źe yam | ’jig tshogs ’gog ces mi rtog ste | de mi rtog | rnam par mi rtog | śin tu mi rtogs pas ’gog pa’i raṅ bźin du gyur te | mi ’byuṅ mi ’jig pa de ni gñis su med par ’jug pa’o | |

The bodhisattva Apratihatanetra declared, "It is dualistic to refer to ’aggregates’ and to the ’cessation of aggregates.’ Aggregates themselves are cessation. Why? The egoistic views of aggregates, being unproduced themselves, do not exist ultimately. Hence such views do not really conceptualize ’These are aggregates’ or ’These aggregates cease.’ Ultimately, they have no such discriminative constructions and no such conceptualizations. Therefore, such views have themselves the nature of cessation. Nonoccurrence and nondestruction are the entrance into nonduality."

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§24 suvinīto bodhisatva āha: kāyavāṅmanaḥsaṃvara iti dvayam etat | tat kasmād dhetoḥ | anabhisaṃskāralakṣanā hy ete dharmāḥ | yā kāyasyānabhisaṃskāratā tallakṣaṇaiva vāganabhisaṃskāratā tallakṣaṇaiva mano’nabhisaṃskāratā | yā ca sarvadharmāṇām anabhisaṃskāratā, sā jñātavyānugantavyā | yad atrānabhisaṃskārajñānam ayam advayapraveśaḥ |

善斷菩薩曰身口心為二所以者何是身則無為之相也如身之無為口相亦無為如口之無為心相亦無為如其心之無為一切法亦無為其以無二無三事者是不二入

上善菩薩曰身口意善為二是三業皆無作相身無作相即口無作相口無作相即意無作相是三業無作相即一切法無作相能如是隨無作慧者是為入不二法門

復有菩薩名善調順作如是言是身語意三種律儀分別為二若諸菩薩了知如是三種律儀皆無作相其相無二所以者何此三業道皆無作相身無作相即語無作相語無作相即意無作相意無作相即一切法俱無作相若能隨入無造作相是為悟入不二法門

byaṅ chub sems dpa’ śin tu dul bas smras pa | lus daṅ | ṅag daṅ | yid kyi sdom pa źes bya ba de ni gñis su med de | de ci’i phyir źe na | chos ’di dag ni mṅon par ’du mi byed pa’i mtshan ñid de | lus kyi mṅon par ’du mi byed pa gaṅ yin pa ṅag gi mṅon par ’du mi byed pa yaṅ de’i mtshan ñid do || yid kyi mṅon par ’du mi byed pa yaṅ de’i mtshan ñid de | gaṅ chos thams cad kyi mṅon par ’du mi byed pa de yin par śes par bya | rjes su rig par bya ste | gaṅ ’di la mṅon par ’du mi byed par śes pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Suvinīta declared, "Physical, verbal, and mental vows do not exist dualistically. Why? These things have the nature of inactivity. The nature of inactivity of the body is the same as the nature of inactivity of speech, whose nature of inactivity is the same as the nature of inactivity of the mind. It is necessary to know and to understand this fact of the ultimate inactivity of all things, for this knowledge is the entrance into nonduality."

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§25 puṇyakṣetro bodhisatva āha: puṇyāpuṇyāniñjyān saṃskāran abhisaṃskarotīti dvayam etat | yat punaḥ puṇyāpuṇyāniñjyānabhisaṃskāratā sādvayā | yā ca puṇyāpuṇyāniñjyānāṃ saṃskārāṇāṃ svalakṣaṇaśūnyatā na tatra puṇyāpuṇyāniñjyāḥ saṃskārāḥ | yaivam anumārjanāyam advayapraveśaḥ |

福土菩薩曰福與不福為與不知為為二於福不福如不知為如不有為是則無二其於罪福不以知為如自然相以空知者不是福不非福亦不無知覺如此者是不二入

福田菩薩曰福行罪行不動行為二三行實性即是空空則無福行無罪行無不動行於此三行而不起者是為入不二法門

復有菩薩名曰福田作如是言罪行福行及不動行分別為二若諸菩薩了知罪行福及不動皆無作相其相無二所以者何罪福不動如是三行性相皆空空中無有罪福不動三行差別如是通達是為悟入不二法門

byaṅ chub sems dpa’ bsod nams źiṅ gis smras pa | bsod nams daṅ | bsod nams ma yin pa daṅ | mi g.yo ba mṅon par ’du bya ba mṅon par ’du byed do źes bya ba de ni gñis te | gaṅ bsod nams daṅ | bsod nams ma yin pa daṅ | mig g.yo ba mṅon par ’du mi byed pa de ni gñis su med pa’o || bsod nams daṅ | bsod nams ma yin pa daṅ | mi g.yo ba’i ’du byed rnams kyi raṅ gi mtshan ñid stoṅ pa ste | de la bsod nams kyaṅ med | bsod nams ma yin pa yaṅ med | mi g.yo ba yaṅ med | mṅon par ’du byed pa yaṅ med de | gaṅ de ltar mi sgrub pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Puṇyakṣetra declared, "It is dualistic to consider actions meritorious, sinful, or neutral. The non-undertaking of meritorious, sinful, and neutral actions is not dualistic. The intrinsic nature of all such actions is voidness, wherein ultimately there is neither merit, nor sin, nor neutrality, nor action itself. The nonaccomplishment of such actions is the entrance into nonduality."

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§26 padmavyūho bodhisatva āha: ātmasamutthānasamutthitaṃ dvayam | ātmaparijñātāvī dvayaṃ notthāpayati | advayasthitasya vijñāptir nāsti | avijñaptikaś cādvayapraveśaḥ |

華嚴菩薩曰從我起二為二見我實相者不起二法若不住二法則無有識無所識者是為入不二法門

復有菩薩名曰華嚴作如是言一切二法皆從我起若諸菩薩知我實性即不起二不起二故即無了別無了別故無所了別是為悟入不二法門

byaṅ chub sems dpa’ pad ma bkod pas smras pa | bdag kun nas ldaṅ ba las skyes pa de ni gñis te | bdag yoṅs su śes pa ni gñis mi sloṅ ṅo || de ltar gñis su med par gnas pa la rnam par rig pa med pas rnam par rig pa med pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Padmavyūha declared, "Dualism is produced from obsession with self, but true understanding of self does not result in dualism. Who thus abides in nonduality is without ideation, and that absence of ideation is the entrance into nonduality."

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§27 śrīgarbho bodhisatva āha: upalambhaprabhāvitaṃ dvayam | yan na labhate tan nopalabhate, tan nāyūhati na niryūhati | tatra nāyūho na niryūho ’yam advayapraveśaḥ |

首懷菩薩曰攀緣稱說為二若其不攀緣則無所不善無非善也如無不善無非善者是不二入

德藏菩薩曰有所得相為二若無所得則無取捨無取捨者是為入不二法門

復有菩薩名曰勝藏作如是言一切二法有所得起若諸菩薩了知諸法都無所得則無取捨則無取捨既無取捨是為悟入不二法門

byaṅ chub sems dpa’ dpal gyi sñiṅ pos smras pa | dmigs pas rab tu phye ba de ni gñis so || gaṅ mi dmigs pa de ni gñis su med pa ste | de’i phyir gaṅ len pa med ciṅ ’dor ba med pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Śrīgarbha declared, "Duality is constituted by perceptual manifestation. Nonduality is objectlessness. Therefore, nongrasping and nonrejection is the entrance into nonduality."

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月盛菩薩曰闇與明為二不闇不明乃無有二何則如滅定者無闇無明如諸法相而等入者是不二入

月上菩薩曰闇與明為二無闇無明則無有二所以者何如入滅受想定無闇無明一切法相亦復如是於其中平等入者是為入不二法門

復有菩薩名曰月上作如是言明之與暗分別為二若諸菩薩了知實相無暗無明其性無二所以者何譬如苾芻入滅盡定無暗無明一切諸法其相亦爾如是妙契諸法平等是為悟入不二法門

byaṅ chub sems dpa’ zla ba’i bla mas smras pa | mun pa daṅ | snaṅ ba źes bya ba de ni gñis te | mun pa yaṅ med | snaṅ ba yaṅ med pa de ni gñis su med pa’o || de ci’i phyir źe na | ’di ltar ’gog par sñoms par źugs pa la mun pa yaṅ med | snaṅ ba yaṅ med de | chos thams cad kyi mtshan ñid kyaṅ de bźin te | gaṅ mñam pa ñid ’di la ’jug pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Candrottara declared, "’Darkness’ and ’light’ are dualistic, but the absence of both darkness and light is nonduality. Why? At the time of absorption in cessation, there is neither darkness nor light, and likewise with the natures of all things. The entrance into this equanimity is the entrance into nonduality."

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§29 ratnamudrāhasto bodhisatva āha: nirvāṇe ’bhiratiḥ saṃsāre ’nabhiratir iti dvayam etat | yasya na nirvāṇe ’bhiratir na saṃsāre ’nabhiratir idam advayam | tat kasmād dhetoḥ | baddhasya hi sato mokṣaḥ prabhāvyate | yo ’tyantam evābaddhaḥ sa kiṃ mokṣaṃ paryeṣiṣyate | abaddho ’mukto bhikṣur na ratim utpādayati nāratim ayam advayapraveśaḥ |

寶印手菩薩曰其樂泥洹不樂生死為二如不樂泥洹不惡生死乃無有二何則在生死縛彼乃求解若都無縛其誰求解如無縛無解無樂無不樂者是不二入

寶印手菩薩曰樂涅槃不樂世間為二若不樂涅槃不厭世間則無有二所以者何若有縛則有解若本無縛其誰求解無縛無解則無樂厭是為入不二法門

復有菩薩名寶印手作如是言欣厭涅槃生死為二若諸菩薩了知涅槃及與生死不生欣厭則無有二所以者何若為生死之所繫縛則求解脫若知畢竟無生死縛何為更求涅槃解脫如是通達無縛無解不欣涅槃不厭生死是為悟入不二法門

byaṅ chub sems dpa’ lag na phyag rgya rin po ches smras pa | mya ṅan las ’das pa la mṅon par dga’ źiṅ ’khor ba la mi dga’ ba de ni gñis te | gaṅ mya ṅan las ’das pa la yaṅ mṅon par dga’ ba med pa | ’khor ba la yaṅ mi dga’ ba med pa de ni gñis su med pa’o || de ci’i phyir źe na | gaṅ bciṅs pa las ni grol bar bstan gyi | gaṅ śin tu ma bciṅs pa de thar pa ga la tshol | ma bciṅs ma grol ba’i dge sloṅ gis ni dga’ ba daṅ | mi dga’ ba yaṅ mi rñed de | de ni gñis su med par ’jug pa’o ||

The bodhisattva Ratnamudrāhasta declared, "It is dualistic to detest the world and to rejoice in liberation, and neither detesting the world nor rejoicing in liberation is nonduality. Why? Liberation can be found where there is bondage, but where there is ultimately no bondage where is there need for liberation? The mendicant who is neither bound nor liberated does not experience any like or any dislike and thus he enters nonduality."

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§30 maṇikūṭarājo bodhisatva āha: mārgaḥ kumārga iti dvayam etat | mārgapratipannasya na kumārgaḥ samudācarati | asamudācārasthitasya na mārgasaṃjñā bhavati na kumārgasaṃjñā | saṃjñāparijñātāvino hi dvaye buddhir nākrāmaty ayam asyādvayapraveśaḥ |

心珠立菩薩曰大道小道為二依大道者不樂小道亦不習塵無大道相無小道相如如想之士無以行道者是不二入

珠頂王菩薩曰正道邪道為二住正道者則不分別是邪是正離此二者是為入不二法門

復有菩薩名珠髻王作如是言正道邪道分別為二若諸菩薩善能安住正道邪道究竟不行以不行故則無正道邪道二相除二相故則無二覺若無二覺是為悟入不二法門

byaṅ chub sems dpa’ nor bu brtsegs pa’i rgyal pos smras pa | lam daṅ | lam ṅan pa’o źes bya ba de ni gñis te | lam du źugs pa la ni lam ṅan pa mi spyod do || mi spyod pa la gnas pa ni lam gyi ’du śes sam | lam ma yin pa’i ’du śes su mi ’gyur ro || ’du śes yoṅs su rig pa ni blo gñis su mi ’jug ste | de ni gñis su med par ’jug pa’o ||

The bodhisattva Maṇikūṭarāja declared, "It is dualistic to speak of good paths and bad paths. One who is on the path is not concerned with good or bad paths. Living in such unconcern, he entertains no concepts of ’path’ or ’nonpath.’ Understanding the nature of concepts, his mind does not engage in duality. Such is the entrance into nonduality."

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