Bibliotheca Polyglotta

§17 tatra saṃskṛtasyākṣayatā, yad idaṃ mahāmaitryā acyavanatā, mahākaruṇāyā anutsargaḥ, adhyāśayasaṃprasthitasarvajñatācittasyāsaṃpramoṣaḥ, satvaparipākeṣv aparikhedaḥ, saṃgrahavastūnām ariñcanā, saddharmaparigrahāya kāyajīvitaparityāgaḥ, kuśalamūleṣv atṛptiḥ, pariṇāmanākauśalyapratiṣṭhā, dharmaparyeṣṭāv akauśīdyam, dharmadeśanāsv anācāryamuṣṭiḥ, tathāgatadarśanapūjāvastuny autsukyam, saṃcintyopapattiṣv anuttrāsaḥ, saṃpattivipattiṣv anunnāmāvanāmatā, aśikṣiteṣv aparibhavaḥ, śikṣiteṣu śāstṛpremā, kleśākīrṇānāṃ yoniśa upasaṃhāraḥ, vivekaratiṣv atanmayatā, ātmasaukhye ’nadhyavasānam, parasaukhyena tanmayatā, dhyānasamādhisamāpattiṣv avīcisaṃjñā, saṃsāra udyānavimānasaṃjñā, yācanakeṣu kalyāṇamitrasaṃjñā, sarvasvaparityāge sarvajñatāparipūrisaṃjñā, duḥśīleṣu paritrāṇasaṃjñā, pāramitāsu mātāpitṛsaṃjñā, bodhipakṣyeṣu dharmeṣu svaparivārasaṃjñā, aparyāptīkṛtāḥ sarvakuśalamūlasaṃbhārāḥ, sarvabuddhakṣetraguṇānāṃ svakṣetraniṣpādanatā, lakṣaṇānuvyañjanaparipūryai nirargaḍayajñayajanatā, kāyavākcittālaṃkāratā sarvapāpākaraṇatayā, kāyavākpariśuddhyā cittapariśuddhyā cāsaṃkhyeyakalpasaṃsaraṇatā, cittaśūratayāpramāṇabuddhaguṇaśravaṇenāsaṃsīdanatā, kleśaśatrunigrahāya prajñāśastragrahaṇatā, sarvasatvabhārodvahanatāyai skandhadhātvāyatanaparijñā, uttaptavīryatā mārasainyadharṣaṇārtham, nirmānatā dharmaparyeṣṭyai, jñānaparyeṣṭidharmagrāhyatāyā alpecchasaṃtuṣṭitā, sarvalokapriyatāyai sarvalokadharmāsaṃsṛṣṭatā, lokānuvartanatāyai sarveryāpathāvikopanatā, sarvakriyāsaṃdarśanatāyā abhijñotpādanatā, sarvaśrutadhāraṇatāyai dhāraṇīsmṛtijñānatā, sarvasatvasaṃśayacchedanatāyā indriyaparāparajñānatā, asaṅgādhiṣṭhānatā dharmadeśanatāyai, asaṅgapratibhānatā pratibhānaprāptapratilambhatayā, devamanuṣyasaṃpattyanubhavatā daśakuśalakarmapariśuddhitayā, brahmapathapratiṣṭhānatā caturapramāṇotpādanatāyai, buddhasvarapratilambhatā dharmadeśanādhyeṣaṇānumodanāsādhukārapradānena, buddheryāpathapratilambhatā kāyavāṅmanaḥsamyamaviśeṣagāmitayā sarvadharmātanmayatayā, bodhisatvasaṃghakarṣaṇatayā mahāyānasamādāpanatā, sarvaguṇāvipraṇāśatayā cāpramādaḥ | evaṃ hi kulaputrāḥ etaddharmādhimukto bodhisatvaḥ saṃskṛtaṃ na kṣapayati |

以何於數而不動者謂之大慈不動大悲不捨性以和樂而不荒見人而悅奉事聖眾惠施軀命以受正法種善無厭分德不住學法不懈說教不忘供事佛勸所生不恐具受不慢不輕未學不為塵埃守真化生欣樂受決安身以力安彼以悅禪定為學行想生死為善權想來求為賢友想悉知為具足想所有為布施想惡戒為依受想不忍為忍默想懈怠為精進想亂意為知念想惡智為行智想度無極為父母想道品法為群從想欲行眾善而無厭足以諸剎好成己佛土生死無數劫意而有勇聞佛無量德志而不倦勞者為作歸貪者為福導為眾重任曉陰入種降魔兵不以謀為法淵慧有餘以少求而知足諸世間已畢竟於眾俗不漸漬得世際感聖賢現諸儀式起神通行博聞能諷慧力持念斷眾人疑知本本根無礙無住為致辯才順化天人十善為淨梵跡為立行四無量致佛音聲為法都講導至善行得佛仙路捐身口意行欲殊勝喜在眾經取菩薩眾以大乘化德行不敗善法不惑如是諸族姓子以應此法者不盡數也

何謂不盡有為謂不離大慈不捨大悲深發一切智心而不忽忘教化眾生終不厭惓於四攝法常念順行護持正法不惜軀命種諸善根無有疲厭志常安住方便迴向求法不懈說法無吝勤供諸佛故入生死而無所畏於諸榮辱心無憂喜不輕未學敬學如佛墮煩惱者令發正念於遠離樂不以為貴不著己樂慶於彼樂在諸禪定如地獄想於生死中如園觀想見來求者為善師想捨諸所有具一切智想見毀戒人起救護想諸波羅蜜為父母想道品之法為眷屬想發行善根無有齊限以諸淨國嚴飾之事成己佛土行無限施具足相好除一切惡淨身口意生死無數劫意而有勇聞佛無量德志而不倦以智慧劍破煩惱賊出陰界入荷負眾生永使解脫以大精進摧伏魔軍常求無念實相智慧行於世間法少欲知足於出世間求之無厭而不捨世間法不壞威儀法而能隨俗起神通慧引導眾生得念總持所聞不忘善別諸根斷眾生疑以樂說辯演法無礙淨十善道受天人福修四無量開梵天道勸請說法隨喜讚善得佛音聲身口意善得佛威儀深修善法所行轉勝以大乘教成菩薩僧心無放逸不失眾善行如此法是名菩薩不盡有為

云何菩薩不盡有為謂諸菩薩不棄大慈不捨大悲曾所生起增上意樂一切智心繫念寶重而不暫忘成熟有情常無厭倦於四攝事恒不棄捨護持正法不惜身命求習諸善終無厭足常樂安立迴向善巧詢求正法曾無懈倦敷演法教不作師倦常欣瞻仰供事諸佛故受生死而無怖畏雖遇興衰而無欣慼於諸未學終不輕陵於已學者敬愛如佛於煩惱雜能如理思於遠離樂能不耽染於己樂事曾無味著於他樂事深心隨喜於所修習靜慮解脫等持等至如地獄想而不味著於所遊歷界趣生死如宮苑想而不厭離於乞求者生善友想捨諸所有皆無顧吝於一切智起迴向想於諸毀禁起救護想於波羅蜜多如父母想速令圓滿於菩提分法如翼從想不令究竟於諸善法常勤修習於諸佛土恒樂莊嚴於他佛土深心欣讚於自佛土能速成就為諸相好圓滿莊嚴修行清淨無礙大施為身語心嚴飾清淨遠離一切犯戒惡法為令身心堅固堪忍遠離一切忿恨煩惱為令所修速得究竟經劫無數生死流轉為令自心勇猛堅住聽佛無量功德不倦為欲永害煩惱怨敵方便修治般若刀杖為欲荷諸有情重擔於蘊界處求遍了知為欲摧伏一切魔軍熾然精進曾無懈怠為欲護持無上正法離慢勤求善巧化智為諸世間愛重受化常樂習行少欲知足於諸世法恒無雜染而能隨順一切世間於諸威儀恒無毀壞而能示現一切所作發生種種神通妙慧利益安樂一切有情受持一切所聞正法為起妙智正念總持發生諸根勝劣妙智為斷一切有情疑惑證得種種無礙辯才敷演正法常無擁滯為受人天殊勝喜樂勤修清淨十善業道為正開發梵天道路勤進修行四無量智為得諸佛上妙音聲勸請說法隨喜讚善為得諸佛上妙威儀常修殊勝寂靜三業為令所修念念增勝於一切法心無染滯為善調御諸菩薩僧常以大乘勸眾生學為不失壞所有功德於一切時常無放逸為諸善根展轉增進常樂修治種種大願為欲莊嚴一切佛土常勤修習廣大善根為令所修究竟無盡常修迴向善巧方便諸善男子修行此法是名菩薩不盡有為

de la ’dus byas mi zad pa ni | ’di lta ste | byams pa chen po las ma nyams pa’o || snyiṅ rje chen po ma btaṅ ba’o || lhag pa’i bsam pas yaṅ dag par btsud pa’i thams cad mkhyen pa’i sems mi brjed pa’o || sems can yoṅs su smin par byed pa la mi skyo ba’o || bsdu ba’i dṅos po mi gtoṅ ba’o || dam pa’i chos yoṅs su gzuṅ pa’i phyir lus daṅ srog ’dor ba’o || dge ba’i rtsa ba dag la chog mi śes pa’o || yoṅs su bsṅo bar mkhas pa la ’god pa’o || chos tshol ba la le lo med pa’o || chos bstan pa la slob dpon dpe mkhyud mi byed pa’o | de bźin gśegs pa la blta ba daṅ | mchod pa’i dṅos po la brtson pa’o || bsams bźin du skye bas mi skrag pa’o || phun sum tshogs pa daṅ rgud pa dag la ma kheṅs mi ’dud pa’o || ma bslabs pa rnams la mi brnyas śiṅ lobs pa rnams la ston pa ltar phaṅs par sems pa’o || nyon moṅs pa rgyas pa rnams la tshul bźin nye bar sbyor ba’o || dben pa la dga’ źiṅ de la ma chags pa’o|| bdag gi bde la ma źen ciṅ pha rol bde ba la źen pa’o || bsam gtan daṅ | tiṅ ṅe ’dzin daṅ | snyoms par ’jug pa la mnar med pa ltar ’du śes pa’o || ’khor ba la skyed mos tshal daṅ | mya ṅan las ’das pa lta bur ’du śes pa’o || sloṅ ba rnams la dge ba’i bśes gnyen du ’du śes pa’o || bdog pa thams cad yoṅs su gtoṅ ba la thams cad mkhyen pa nyid rdzogs par byed par ’du śes pa’o || tshul khrims ’chal pa rnams la bskyab par ’du śes pa’o || pha rol tu phyin pa rnams la pha mar ’du śes pa’o || byaṅ chub kyi phyogs kyi chos rnams la bdag po gyog tu ’du śes pa’o || dge ba’i rtsa ba’i tshogs thams cad kyis chog mi śes śiṅ saṅs rgyas kyi źiṅ thams cad kyi yon tan bdag gi źiṅ du sgrub pa’o || mtshan daṅ | dpe byad bzaṅ po yoṅs su bkaṅ pa’i phyir gtan pa med pa’i mchod sbyin yoṅs su gtoṅ ba’o || sdig pa thams cad mi byed pas lus daṅ | ṅag daṅ | sems brgyan pa’o || lus daṅ ṅag yoṅs su dag ciṅ sems yoṅs su dag pas bskal pa graṅs med par ’khor ba’o || sems dpa’ bas saṅs rgyas kyi yon tan tshad med pa thos kyaṅ źum par mi ’gyur ba’o || nyon moṅs pa’i dgra tshar bcod par bya ba’i phyir źes rab kyi mtshon rnon po thogs pa’o || sems can thams cad kyi khur bkur ba’i phyir phuṅ po daṅ | khams daṅ | skye mched kun śes pa’o || bdud kyi sde gźom pa’i phyir brtson ’grus ’bar ba’o || ṅa rgyal med pa’i phyir ye śes tshol ba’o || chos gzuṅ ba’i phyir ’dod pa nyuṅ źiṅ chog śes pa’o || ’jig rten thams cad dga’ bar bya ba’i phyir ’jig rten gyi chos thams cad daṅ ma ’dres pa’o || ’jig rten daṅ mthun par bya ba’i phyir spyod lam thams cad las ma nyams pa’o || bya ba thams cad yaṅ dag par bstan par bya ba’i phyir mṅon par śes pa bskyed pa’o || thos pa thams cad gzuṅ ba’i phyir gzuṅs daṅ | dran pa daṅ | ye śes so | | sems can thams cad kyi the tshom gcad pa’i phyir dbaṅ po mchog daṅ | mchog ma yin pa śes pa’o || chos bstan pa’i phyir byin gyi rlabs thogs pa med pa’o || spobs pa thob pa rab tu rnyed pas spobs pa thogs pa med pa’o || dge ba bcu’i las kyi lam yoṅs su dag pas lha daṅ mi’i phun sum tshogs pa myoṅ ba’o || tshad med pa bźi rab tu bskyed pas tshaṅs pa’i lam du ’god pa’o || chos bstan par gsol ba daṅ rjes su yi raṅ źiṅ legs so źes bya ba byin pas saṅs rgyas kyi dbyaṅs rab tu thob pa’o || lus daṅ | ṅag daṅ | yid sdom pas khyad par du ’gro ba daṅ | chos thams cad la ma chags pas saṅs rgyas kyi spyod lam rab tu thob pa’o || byaṅ chub sems dpa’i dge ’dun sdud pas theg pa chen po la yaṅ dag par ’dzud pa’o || yon tan thams cad chud mi za bas bag yod pa yin te | rigs kyi bu de ltar na byaṅ chub sems dpa’ chos la brtson źiṅ byaṅ chub sems dpa’ ’dus byas zad par mi byed do ||

"Not to destroy compounded things consists in not losing the great love; not giving up the great compassion; not forgetting the omniscient mind generated by high resolve; not tiring in the positive development of living beings; not abandoning the means of unification; giving up body and life in order to uphold the holy Dharma; never being satisfied with the roots of virtue already accumulated; taking pleasure in skillful dedication; having no laziness in seeking the Dharma; being without selfish reticence in teaching the Dharma; sparing no effort in seeing and worshiping the Tathāgatas; being fearless in voluntary reincarnations; being neither proud in success nor bowed in failure; not despising the unlearned, and respecting the learned as if they were the Teacher himself; making reasonable those whose passions are excessive; taking pleasure in solitude, without being attached to it; not longing for one’s own happiness but longing for the happiness of others; conceiving of trance, meditation, and equanimity as if they were the Avici hell; conceiving of the world as a garden of liberation; considering beggars to be spiritual teachers; considering the giving away of all possessions to be the means of realizing Buddhahood; considering immoral beings to be saviors; considering the transcendences to be parents; considering the aids to enlightenment to be servants; never ceasing accumulation of the roots of virtue; establishing the virtues of all buddha-fields in one’s own buddha-field; offering limitless pure sacrifices to fulfill the auspicious marks and signs; adorning body, speech and mind by refraining from all sins; continuing in reincarnations during immeasurable aeons, while purifying body, speech, and mind; avoiding discouragement, through spiritual heroism, when learning of the immeasurable virtues of the Buddha; wielding the sharp sword of wisdom to chastise the enemy passions; knowing well the aggregates, the elements, and the sense-media in order to bear the burdens of all living beings; blazing with energy to conquer the host of demons; seeking knowledge in order to avoid pride; being content with little desire in order to uphold the Dharma; not mixing with worldly things in order to delight all the people; being faultless in all activities in order to conform to all people; producing the superknowledges to actually accomplish all duties of benefit to living beings; acquiring incantations, memory, and knowledge in order to retain all learning; understanding the degrees of people’s spiritual faculties to dispel the doubts of all living beings; displaying invincible miraculous feats to teach the Dharma; having irresistible speech by acquiring unimpeded eloquence; tasting human and divine success by purifying the path of ten virtues; establishing the path of the pure states of Brahmā by cultivating the four immeasurables; inviting the Buddhas to teach the Dharma, rejoicing in them, and applauding them, thereby obtaining the melodious voice of a Buddha; disciplining body, speech, and mind, thus maintaining constant spiritual progress; being without attachment to anything and thus acquiring the behavior of a Buddha; gathering together the order of bodhisattvas to attract beings to the Mahāyāna; and being consciously aware at all times not to neglect any good quality. Noble sons, a bodhisattva who thus applies himself to the Dharma is a bodhisattva who does not destroy the compounded realm.

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