Bibliotheca Polyglotta

IV. 37 Answers

When this had been said, the Lord spoke to the bodhisatva, the great being Gaganagañja (evam ukte bhagavān gaganagañjaṃ bodhisatvaṃ mahāsatvam etad avocat): “Excellent! Excellent, son of good family! Son of good family, you have done well to ask the Tathāgata. That is to say (tadyathā), you will attain the light of all teachings of the Buddha because you are a spiritual friend (kalyāṇamitra) who asked (adhyeṣita) a question not being asked by any living being. You have been clad in the armour of great friendliness and great compassion (mahāmaitrīmahākaruṇasaṃnāhasaṃnaddha), have honored the immeasurable Buddhas (gaṇanāsamatikrāntabuddhaparyupāsita), have been never satisfied to seek religion (atṛptadharmaparyeṣṭi), have transcended all aspects of conceit (sarvamānākārasamatikrāta) by means of the sword of knowledge (jñānaśastra), have constantly strived for the benefit of living beings (satatasamitaṃ satvārthābhiyukta), have transcended the eight conditions of the world (aṣṭalokadharmasamatikrāta), and have attained the gnosis of omniscience (sarvajñajñānasamāpanna) since your mind is like the expanse of the sky (gaganasamacitta). Son of good family, it is difficult to know the end of your qualities (guṇa). Because of that, son of good family, listen well and intently, keep it in mind. I will tell how the bodhisatvas, the great beings, attain these qualities and others. (tena hi kulaputra sṛṇu sādhu ca suṣṭhu ca manasikuru, bhāṣiṣye ’ham te yathā bodhisatvā mahāsatvā imān dharmān anyāñ ca prāpsyante) “Yes, Lord.” The bodhisatva Gaganagañja answered and began to listen. The Lord said to him: (sādhu bhagavan iti bodhisatvo gaganagañjo bhagavataḥ pratyaśrauṣīt | bhagavāṃs teṣām etad avocat)

爾時世尊告虚空藏菩薩言。善哉善哉。善男子。汝善能分別問於如來如斯妙義。如汝已曾供養過去無量諸佛。種諸善根心行平等喩如虚空。禮敬諸佛至慧明處。發勤精進欲度一切。諸佛如法不捨一切衆生。度大慈悲彼岸。及過諸魔行不離世法。以虚空同量之心。成就此無上大乘妙法虚空藏。汝之功徳無有邊際難可校量。汝已曾於過去恒河沙等。諸佛世尊所問如此事自亦能説。是故虚空藏。汝今諦聽諦聽。善思念之。吾當爲汝分別解説。所問諸菩薩事復過於此。能得無上大乘。如來自然智。一切種智。虚空藏菩薩言。唯然快哉願樂欲聞。佛告虚空藏。

爾時佛告大虚空藏菩薩摩訶薩言。善哉善哉正士。復言善哉善哉正士。汝今善能問於如來如是深義。能爲有情發如是問。汝能明了一切佛法。已曾供養奉事過去無量諸佛。於諸佛所種諸善根。被精進甲求法無厭。以智慧器杖出諸魔境。常樂利益一切有情。超越世間毀譽八法。心行平等猶若虚空。久已積集一切智智。如汝功徳邊際叵量。已於恒沙過去佛所曾問斯義。是故正士諦聽諦聽善思念之。吾當爲汝分別解説菩薩摩訶薩所獲功徳。到於大乘一切智智。虚空藏菩薩言。唯然世尊願樂欲聞。告大虚空藏菩薩言。

de skad ces gsol pa daṅ | bcom (5) ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdod la ’di skad ces bka’ stsal to || skyes bu dam pa khyod legs so legs so || skyes bu dam pa khyod de bźin gśegs pa la don ’di dri bar sems pa legs so || ’di lta ste khyod ni sems can thams (6) cad kyis gsol ba ma btab pa’i bśes gñen saṅs rgyas kyi chos thams cad la snaṅ ba thob pa || byams pa chen po daṅ sñiṅ rje chen po’i go cha bgos pa | bgraṅ ba las ’das pa’i saṅs rgyas la bsñen bkur byas pa | rtag tu chos tshol bas mi ṅoms pa | ye śes kyi (7) mtshon cha can ṅa rgyal gyi rnam pa thams cad las yaṅ dag par ’das pa | rtag tu rgyun mi ’chad par sems can gyi don la brtson pa | ’jig rten gyi chos brgyad las yaṅ dag par ’das pa | nam mkha’ daṅ mtshuṅs pa’i sems kyis thams cad mkhyen pa’i ye śes yaṅ (253a1) dag par bsgrub pa ste | skyes bu dam pa khyod kyi yon tan rnams kyi mtha’ rtogs par sla ba ma yin no || de’i phyir rigs kyi bu khyod legs par rab tu ñon la yid la zuṅ śig daṅ | ji ltar byaṅ chub sems dpa’ sems dpa’ chen po rnams kyis yon tan ’di (2) rnams daṅ gźan dag kyaṅ thob par ’gyur ba bśad do || bcom ldan ’das legs so źes gsol nas byaṅ chub sems dpa’ nam mkha’ mdzod bcom ldan ’das kyi ltar ñan pa daṅ | bcom ldan ’das kyis ’di skad ces bka’ stsal to ||

1. Dāna Son of good family, the generosity of the bodhisatva becomes like the expanse of the sky when he is endowed with the four qualities. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya dānaṃ gaganasamaṃ bhavati | katame catvāraḥ)

善男子。菩薩成就四法。行檀波羅蜜與虚空等。何謂爲四。善男子。

善男子菩薩成就四法。修行布施波羅蜜多猶若虚空。云何爲四。

rigs kyi bu chos bźi daṅ (3) ldan na byaṅ chub sems dpa’ sbyin pa nam mkha’ dag mtshuṅs pa yin te | bźi gaṅ źe na |

a) Namely, entering into the purity of all beings through the self-purification (sarvasatvaviśuddhipraveśa ātmaviśuddhyā); b) entering into the purity of generosity with the purity of living beings (dānaviśuddhipraveśaḥ sarvasatvaviśuddhyā); c) entering into the purity of transformation by purification of generosity (pariṇāmanaviśuddhipraveśo dānaviśuddhyā); d) entering into the purity of awakening through the purification of transformation (bodhiviśuddhipravesaḥ pariṇāmanaviśuddhyā). When he is endowed with those four dharmas, son of good family, the generosity of the bodhisatvas becomes like the expanse of the sky (tair caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya dānaṃ gaganasamaṃ bhavati).

若菩薩於一切處。無障礙不分別。行檀波羅蜜。以我淨故於施亦淨。以施淨故於願亦淨。以願淨故於菩提亦淨。以菩提淨故於一切法亦淨。善男子。是爲菩薩成就四法。行檀波羅蜜與虚空等。

所謂以我清淨故有情清淨。以有情清淨故施即清淨。以施清淨故迴向清淨。以迴向清淨故菩提清淨。善男子是爲菩薩成就四法。修行布施波羅蜜多猶若虚空。

’di lta ste bdag rnam par dag pas sems can rnam par dag pa la ’jug pa daṅ | sems can rnam par dag pas sbyin pa rnam par dag pa la ’jug pa daṅ | sbyin pa rnam par (4) dag pas bsṅo ba rnam par dag pa la ’jug pa daṅ | bsṅo ba rnam par dag pas byaṅ chub rnam par dag pa la ’jug pa ste | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ sbyin pa nam mkha’ daṅ mtshuṅs pa yin no ||

Then [the bodhisatva] gives a gift by means of the eight purities. What are those eight? (sa aṣṭaviśuddhidvāreṇa tad dānaṃ dadāti). To wit, a) he gives a gift as purified of any conception of self (yad utāhaṃkāraviśuddhaṃ tad dānaṃ dadāti);

The following quotation is from the Śikṣāsamuccaya and its Tibetan and Chinese versions: Ggn(D) 253a5-b7; Śikṣ MS 118a3-118b1; Bendall's edition 270,9-271,3; ŚikṣTib(D) 149a2-149b4; ŚikṣChi(T.1636) 127a25-b10.

ŚikṣMS: uktaṃ hy āryagaganagañjasūtre | yad utāhaṃkāraviśuddhan tad dānan dadāti |
ŚikṣB: uktaṃ hy āryagaganagañjasūtre | yad utāhaṃkāraviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: ’phags pa nam mkha’i mdzod kyi mdo las gsuṅs pa | ’di lta ste | ṅar ’dzin pa rnam par dag par sbyin pa de sbyin no ||
ŚikṣChi: 如虚空藏經云。所謂我清淨施。 b) he gives a gift as purified of any conception of mine (mamakāraviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: ‹mamakāraviśuddhan tad dānan dadāti |›¹
ŚikṣB: mamakāraviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: ṅa yir ’dzin pa rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 我所清淨施。 c) he gives a gift with a purified cause (hetuviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: hetuviśuddhaṃ (4) tad dānan dadāti |
ŚikṣB: hetuviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: rgyu rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 因清淨施。 d) he gives a gift purified of views (dṛṣṭiviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: dṛṣṭiviśuddhan tad dānan dadāti |
ŚikṣB: dṛṣṭiviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: lta ba rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 見清淨施。 e) he gives a gift purified of distinguishing marks (nimittaviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: nimittaviśuddhan tad dānan dadāti |
ŚikṣB: nimittaviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: mtshan ma rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 相清淨施。 f) he gives a gift purified of making difference [between receivers] (nānātvaviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: nānātvaviśuddhan tad dānan dadāti |
ŚikṣB: nānātvaviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: tha dad pa rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 種種性清淨施。 g) he gives a gift in the purity of non-expectation of reward (vipākāpratikāṅkṣaṇāviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: vipākāpratikāṃkṣaṇāviśuddhan tad dānan dadāti |
ŚikṣB: vipākapratikāṅkṣaṇāviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: rnam par smin pa la mi re ba rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 刹那果報清淨施。 h) he gives a gift in the purity of the sky-like mind (yathā gaganasamaviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: yathā gaganasamaviśuddhan tad dānan dadāti |
ŚikṣB: yathā gaganaṃ samaviśuddhaṃ tad dānaṃ dadāti ||
ŚikṣTib: nam mkha’ daṅ mtśuṅs pa’i sems rnam par dag par sbyin pa de sbyin no ||
ŚikṣChi: 乃至譬如虚空無有邊際。 He gives a gift by means of those eight ways of purity (sa aṣṭaviśuddhidvāreṇa tad dānaṃ dadāti).

ŚikṣMS: pe |
ŚikṣB: pe |
ŚikṣTib: rnam par dag pa brgyad po ’di dag gi sgo nas sbyin pa de sbyin no ||
ŚikṣChi: 菩薩行施亦復如是。

1. added in below

善男子。若菩薩成就八法能淨檀波羅蜜。何等爲八。離我能施。離爲我施。離愛結施。離無明見施。離彼我菩提相施。離種種想施。離悕望報施離慳嫉施。其心平等如虚空。是爲菩薩成就八法能淨檀波羅蜜。離此八法是謂淨施。

復次若菩薩成就八法。能淨修行布施波羅蜜多。云何爲八。所謂我清淨施。我所清淨施。因清淨施。見清淨施。相清淨施。異相清淨施。不望果報清淨施。心平等如虚空清淨施。是爲菩薩成就八法。能淨修行布施波羅蜜多。

des rnam par dag pa brgyad kyi sgo (5) nas sbyin pa de sbyin te | brgyad gaṅ źe na | ’di lta ste | ṅar ’dzin pa rnam par dag par sbyin pa de sbyin | ṅa yir ’dzin pa rnam par dag par sbyin pa de sbyin | rgyu rnam par dag par sbyin pa de sbyin | lta ba rnam par dag par sbyin pa de sbyin | mtshan ma rnam par dag par (6) sbyin pa de sbyin | tha dad pa rnam par dag par sbyin pa de sbyin || rnam par smin pa la mi re ba rnam par dag par sbyin pa de sbyin || nam mkha’ daṅ mtshuṅs pa’i sems rnam par dag par sbyin pa de sbyin te | de rnam par dag pa brgyad po ’di dag gi sgo nas sbyin pa de sbyin no ||

Just as the sky is unlimited, in the same way, [the bodhisatva] gives a gift making his mind endless (yathā gaganam aparyantam evam aparyantīkṛtena cittena tad dānaṃ dadāti).

ŚikṣMS: yathā (5) gaganam aparyantam evam aparyantīkṛtena cittena tad dānan dadāti |
ŚikṣB: yathā gaganam aparyantam evam aparyantīkṛtena cittena taddānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ mtha’ med pa bźin du sems can mtha’ med par byas te sbyin pa de sbyin |
ŚikṣChi: No Chinese Just as the sky is extensive and without obstacle, in the same way, [the bodhisatva] gives a gift as the transformation for awakening (yathā gaganaṃ vistīrṇam anāvaraṇam evaṃ bodhipariṇāmitaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganaṃ vistīrṇam anāvaraṇam evam bodhipariṇāmitaṃ tad dānan dadāti |
ŚikṣB: yathā gaganaṃ vistīrṇam anāvaraṇam evaṃ bodhipariṇāmitaṃ tad dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ rgya che źiṅ sgrib pa med pa de bźin du byaṅ chub tu bsṅos te sbyin pa de sbyin |
ŚikṣChi: 譬如虚空寛廣無礙。菩薩行施廣大回向亦復如是。 Just as there is no material in the sky, thus, [the bodhisatva] gives a gift not being dependent on any material (yathā gaganam arūpi evaṃ sarvarūpāniśritaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganam arūpi evaṃ sarvvarūpāniśritaṃ tad dānan dadāti |
ŚikṣB: yathā gaganam arūpi evaṃ sarvarūpāniśritaṃ tad dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ la gzugs med pa de bźin du gzugs thams cad la mi gnas par sbyin pa de sbyin |
ŚikṣChi: 譬如虚空無有色相。菩薩如是画像離色行施亦復如是。 Just as there is no subject feeling in the sky, thus, [the bodhisatva] gives a gift being free from all subject feelings (yathā gaganam avedayitṛ evaṃ sarvaveditapratiprasrabdhaṃ dānaṃ dadāti).

ŚikṣMS: (6) yathā gaganam avedayitṛ evaṃ sarvvaveditapratiprasrabdhaṃ dānan dadāti |
ŚikṣB: yathā gaganam avedayitṛ evaṃ sarvaveditapratiprastrabdhaṃ dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ la tshor ba med pa de bźin du tshor ba thams cad daṅ bral bar sbyin pa de sbyin |
ŚikṣChi: 譬如虚空無想無作無表無相。菩薩行施亦復如是。 Just as there is no concept in the sky, in the same way, [the bodhisatva] gives a gift being free from knots of all concepts (evam asaṃjñi asaṃskṛtam avijñaptilakṣaṇam evam apratijñānaṃ tad dānaṃ dadāti).

ŚikṣMS: evam asaṃjñi asaṃskṛtam avijñāptilakṣaṇam evam apratijñānan tad dānaṃ dadāti |
ŚikṣB: evam asaṃjñi asaṃskṛtam avijñaptilakṣaṇam evam apratijñānaṃ taddānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ la ’du śes med pa de bźin du ’du śes thams cad kyi mdud pa med par sbyin pa de sbyin |
ŚikṣChi: . Just as the sky is unconditioned, the same way, [the bodhisatva] gives a gift without conditions (yathā gaganam anabhisaṃskṛtam evam asaṃskṛtaṃ dānaṃ dadāti).

ŚikṣMS: See two records above.
ŚikṣB: See two records above.
ŚikṣTib: ji ltar nam mkha’ ’dus ma byas pa de bźin du ’dus byas thams cad med par sbyin pa de sbyin |
ŚikṣChi: See two records above. Just as the sky is beyond ideation, the same way, [the bodhisatva] gives a gift with no basis in consciousness (yathā gaganam avijñaptim evaṃ vijñānāniśrayaṃ dānaṃ dadāti).

ŚikṣMS: See three records above.
ŚikṣB: See three records above.
ŚikṣTib: ji ltar nam mkha’ mtshan ñid rnam par rig pa med pa de bźin du rnam par śes pa la mi gnas par sbyin pa de sbyin |
ŚikṣChi: See three records above. Just as the sky is spread on all Buddha-fields, the same way, [the bodhisatva] gives a gift in order to pervade all living beings with friendliness (yathā gaganaṃ sarvabuddhakṣetraspharaṇam evaṃ sarvasatvamaitrīspharaṇaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganaṃ sarvvabuddhakṣetraspharaṇam evaṃ sarvvasatvamai(7)trīspharaṇan tad dānan dadāti |
ŚikṣB: yathā gaganaṃ sarvabuddhakṣetraspharaṇam evaṃ sarvasatvamaitrīspharaṇaṃ tad dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ saṅs rgyas kyi źiṅ thams cad la khyab pa de bźin du sems can thams cad la byams pas khyab par sbyin pa de sbyin |
ŚikṣChi: 譬如虚空遍諸佛刹。菩薩大慈縁諸有情廣大行施亦復如是。 Just as the sky is imperishable, in the same way, [the bodhisatva] imperishably transforms [the giving] into the imperishability of the succession of the three jewels when he gives a gift (yathā gaganaṃ akṣayaṃ evaṃ triratnavaṃsākṣayatāpariṇāmanayaṃ tad dānaṃ dadāti).

ŚikṣMS: pe |
ŚikṣB: pe |
ŚikṣTib: No Tibetan
ŚikṣChi: No Chinese Just as there is no darkness in the sky, in the same way, [the bodhisatva] gives a gift without the darkness of all afflictions (yathā nāsti gagane andhakāras evaṃ sarvakleśānandhakāraṃ tad dānaṃ dadāti).

ŚikṣMS:
ŚikṣB:
ŚikṣTib: No Tibetan
ŚikṣChi: No Chinese Just as the sky is always radiant, in the same way, [the bodhisatva] gives a gift with a mind originally pure (yathā gaganaṃ sadāprakāśam evaṃ cittaprakṛtiviśuddhaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganaṃ sadāprakāśam evan cittaprakṛtiviśuddhan tad dānan dadāti |
ŚikṣB: yathā gaganaṃ sadāprakāśam evaṃ cittaprakṛtiviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: No Tibetan
ŚikṣChi: No Chinese Just as the sky opens up a possibility for all living beings, in the same way, [the bodhisatva] gives a gift to nourish all living beings (yathā gaganaṃ sarvasatvāvakāśam evaṃ sarvasatvopajīvyaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganaṃ sarvvasatvavakāśaṃ evaṃ sarvvasatvopajīvyan tad dānan dadāti |
ŚikṣB: yathā gaganaṃ sarvasatvāvakāśam evaṃ sarvasatvopajīvyaṃ tad dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ sems can thams cad kyi go skabs ’byed pa de bźin du sems can thams cad ñe bar ’tsho bar sbyin pa de sbyin |
ŚikṣChi: 譬如虚空含容一切。菩薩行施攝諸有情亦復如是。 Just as the sky is without a concept of “mine”, in the same way, [the bodhisatva] gives a gift free from all [selfish] mental efforts toward all living beings (yathā gaganaṃ amamam evaṃ sarvasatveṣu sarvamanasikāravigataṃ tad dānaṃ dadāti).

ŚikṣMS:
ŚikṣB:
ŚikṣTib: ji ltar nam mkha’ la ṅa’i ba med pa de bźin du sems can thams cad yid la byed pa thams cad daṅ bral bar sbyin pa de sbyin |
ŚikṣChi: No Chinese Just as a magical apparition gives a gift to [another] magical apparition without conceptualization and effort, in the same way, the bodhisatva gives a pure gift as having the essence characterised by illusion, because it is free from the duality of thoughts, mind and consciousness and the hope for any recompense concerning any dharma (yāvad yathā nirmito nirmitāya dadāti nirvikalpo ’nābhogaḥ | cittamanovijñānavigataḥ sarvadharmaniḥpratikāṅkṣī | evaṃ dvayavigamatayā māyālakṣaṇasvabhāvaviśuddhaṃ bodhisatvas tad dānaṃ dadāti).

ŚikṣMS: yāvad yathā nirmito nirmitāya dadāti ni(8)rvvikalpo ’nābhogaḥ | cittamanovijñānavigataḥ sarvvadharmaniḥpratikāṃkṣī | evaṃ dvayavigamatayā² māyālakṣaṇasvabhāvaviśuddhaṃ bodhisatvas tad dānan dadāti |
ŚikṣB: yāvad yathā nirmito nirmitāya dadāti nirvikalpo ’nābhogaḥ | cittamanovijñānavigataḥ sarvadharmaniḥpratikāṅkṣī | evaṃ dvayavigamatayā māyālakṣaṇasvabhāvaviśuddhaṃ bodhisatvas tad dānaṃ dadāti |
ŚikṣTib: ji ltar sprul pas (149b1) sprul pa la sbyin pa sbyin pa lta bur rnam par mi rtog ciṅ lhun gyis grub ste sems daṅ yid daṅ rnam par śes pa daṅ bral źiṅ chos thams cad la re ba med pa de ltar rnam par śes pa daṅ bral ba’i phyir sgyu ma’i mtshan ñid kyi ṅo bo ñid rnam par dag par byaṅ chub sems dpas sbyin pa de sbyin te |
ŚikṣChi: 乃至如變化人施變化者。無有受用亦無分別。意達諸法無所希求。離我我所自性清淨。 Son of good family, [the bodhisatva] who gives a gift in such a way, completely gives up the vices of all living beings by insight and knowledge, but he does not abandon any living being by the knowledge of expedient means (yasyedṛśo dānaparityāgaḥ prajñājñānena ca sarvasartvakleśaparityāgaḥ | upāyajñānena ca satvāparityāgaḥ).

ŚikṣMS: yasyedṛśo dānaparityāgaḥ prajñājñānena ca sarvvasatva(118b)kleśaparityāgaḥ | upāyajñānena ca satvāparityāgaḥ |
ŚikṣB: yasyedṛśo dānaparityāgaḥ prajñājñānena ca sarvasartvakleśaparityāgaḥ upāyajñānena ca satvāparityāgaḥ |
ŚikṣTib: rigs kyi bu gaṅ de lta bur sbyin pa yoṅs su gtoṅ ba de ni | śes rab kyi ye śes kyis ni sems can thams cad kyi ñon moṅs pa yoṅs su ’dor źiṅ thabs kyi ye śes kyis ni sems can thams cad mi gtoṅ ba ste |
ŚikṣChi: 以勝智慧斷諸煩惱。以方便智不捨有情。 In a such a way, son of good family, the generosity of a bodhisatva with a mind set on giving up becomes like the expanse of the sky (evaṃ tyāgacittaḥ kulaputra bodhisattvo gaganasamadāno bhavati).

ŚikṣMS: evaṃ tyāgacittaḥ kulaputra bodhisatvo gaganasamadāno bhavati |
ŚikṣB: evaṃ tyāgacittaḥ kulaputra bodhisattvo gaganasamadāno bhavati ||
ŚikṣTib: rigs kyi bu de lta bur gtoṅ ba’i sems ni byaṅ chub sems dpas sbyin pa nam mkha’ daṅ mtshuṅs pa yin no źes gsuṅs so ||
ŚikṣChi: 是爲菩薩修行布施波羅蜜多猶若虚空。

2. vijñāna- instead of dvaya- in TibŚikṣ

喩如虚空無所不至。喩如虚空非色叵見。菩薩所行諸施不依於色。亦復如是。喩如虚空不受苦樂。菩薩所行諸施離一切受。亦復如是。喩如虚空無有相智。菩薩所行諸施離諸想結。亦復如是。喩如虚空是無爲相。菩薩所行諸施無爲無作。亦復如是。喩如虚空虚假無相。菩薩所行諸施不依識想。亦復如是。喩如虚空増益一切衆生。菩薩所行諸施利益衆生。亦復如是。喩如虚空不可窮盡。菩薩所行諸施。於生死中無有窮盡。亦復如是。善男子。喩如化人給施化人。無有分別無所戲論不求果報。菩薩亦復如是。如化人相去。離二邊而行諸施。不分別戲論悕望果報。善男子。菩薩以智慧捨一切結使。以方便智不捨一切衆生。是爲菩薩行檀波羅蜜與虚空等。

善男子。譬如虚空無有邊際。菩薩無限行施亦復如是。譬如虚空寛廣無礙。菩薩迴向行施亦復如是。誓如虚空無色。菩薩離色行施亦復如是。譬如虚空無有受者。菩薩離受行施亦復如是。譬如虚空無所染著。菩薩遠離染著行施亦復如是。譬如虚空無所爲作。菩薩遠離有爲行施亦復如是。譬如虚空無有識想。菩薩離於識想行施亦復如是。譬如虚空遍諸佛刹。菩薩大慈行施遍縁恒沙諸佛國土一切有情亦復如是。譬如虚空無有窮盡。菩薩不斷三寶種迴向行施亦復如是。譬如虚空無有暗瞑。菩薩行施離煩惱暗亦復如是。譬如虚空無相顯現。菩薩行施心體清淨亦復如是。譬如虚空含容一切。菩薩行施普攝有情亦復如是。又如變化人施變化者。無心分別不希其報。菩薩行施亦復如是。皆如幻化遠離能所不希果報。善男子菩薩行施以勝智慧捨諸煩惱。以方便智不捨有情。是爲菩薩修行布施波羅蜜多猶若虚空。

(7) ji ltar nam mkha’ mtha’ med pa de bźin du sems mtha’ med par byas te sbyin pa de sbyin | ji ltar nam mkha’ rgya che źiṅ bsgribs pa med pa de bźin du byaṅ chub tu bsṅos te sbyin pa de sbyin | ji ltar nam mkha’ la gzugs med pa de bźin du gzugs thams cad la mi gnas (253b1) par sbyin pa de sbyin | ji ltar nam mkha’ la tshor ba med pa de bźin du tshor ba thams cad daṅ bral bar sbyin pa de sbyin || ji ltar nam mkha’ la ’du śes med pa de bźin du ’du śes thams cad kyi mdud pa med par sbyin pa de sbyin | ji ltar nam mkha’ ’dus ma byas pa de bźin (2) du ’dus byas thams cad med par sbyin pa de sbyin | ji ltar nam mkha’ mtshan ñid rnam par rig pa med pa de bzin du rnam par śes pa mi gnas par sbyin pa de sbyin | ji ltar nam mkha’ saṅs rgyas kyi źiṅ thams cad la khyab pa de bźin du sems can thams cad la byams (3) pas khyab par sbyin pa de sbyin | ji ltar nam mkha’ mi zad pa de bźin du dkon mchog gsum gyi rigs mi zad par bsṅo źiṅ sbyin pa de sbyin | ji ltar nam mkha’ la mun pa med pa de bźin du ñon moṅs pa thams cad kyi mun pa med par sbyin pa de sbyin | ji ltar nam mkha’ rtag par rab (4) tu snaṅ ba de bźin du sems kyi raṅ bźin yoṅs su dag par sbyin pa de sbyin | ji ltar nam mkha’ sems can thams cad kyi go skabs ’byed pa de bźin du sems can thams cad ñe bar ’tsho bar sbyin pa de sbyin | ji ltar nam mkha’ la ṅa’i ba med pa de bźin du sems can thams cad yid la byed pa (5) thams cad daṅ bral bar sbyin pa de sbyin | ji ltar sprul pas sprul pa la sbyin pa de sbyin pa lta bur rnam par mi rtog ciṅ lhun gyis grub ste | sems daṅ yid daṅ rnam par ses pa daṅ bral źiṅ chos thams cad la re ba med pa de ltar gñis daṅ ’bral ba’i phyir sgyu ma’i mtshan ñid kyi ṅo bo ñid rnam (6) par dag par byaṅ chub sems dpas sbyin pa de sbyin te | rigs kyi bu gaṅ de lta bur sbyin pa yoṅs su gtoṅ ba de ni śes rab kyi ye śes kyis ni sems can thams cad kyi ñon moṅs pa thams cad yoṅs su ’dor źiṅ thabs kyi ye śes kyis ni sems can thams cad mi gtoṅ ba ste | (7) rigs kyi bu de lta bur gtoṅ ba’i sems ni byaṅ chub sems dpa’ sbyin pa nam mkha’ daṅ mtshuṅs pa yin no ||

Then the bodhisatva, the great being named Pradīpapāṇi came and sat down in this assembly, and addressed himself to the Lord (atha khalu pradīpapāṇir nāma bodhisatvo mahāsatvo tatraiva pariṣadi sannipatito ’bhūt sanniṣaṇṇo bhagavantam etad avocat): “O Lord, which bodhisatva becomes one who gives away in this way? (ko bhagavan bodhisatva evaṃparityāgo bhavati)?” The Lord said (bhagavān āha): “Son of good family (kulaputra), the bodhisatvas, the great beings who are beyond forms (nirākāra) because they are pure of form (ākāraviśuddha); who have the appearance of living beings (satvākāra) because [they see] the purity of living beings (satvaviśuddhi); who have the appearance of the dharma (dharmākāra) because [they see] the purity of the dharma (dharmaviśuddhi); who have the appearance of knowledge (jñānākāra) because [they see] the purity of knowledge (jñānaviśuddhi); who have the appearance of insight (prajñākāra) because [they see] the purity of insight (prajñāviśuddhi); who have the appearance of thought (cittākāra) because [they see] the purity of consciousness (cittaviśuddhi); who have the appearance of the world (lokākāra) because [they see] the purity of the world (lokaviśuddhi); who are formless but manifest themselves in form (rūpa); whose wisdom of non-manifestation is pure; who are beyond darkness (andhakāra) because they illuminate darkness; who reached to the limit of distinguishing marks (nimittaparyanta) by the annihilation of all distinguishing marks (sarvanimittavināśa); who purified their knowledge which reached to its limit (niṣṭhāgatajānaviśudda); who are endowed with inexhaustible patience (akṣayakṣamāvat); who have attained the prediction (vyākaraṇa) that they will understand the knowledge of the Tathāgata (tathāgatajñāna); who have set the boundary [for practice] (sīmābandha) and entered into the state of being determined as a bodhisatva (bodhisatvaniyāmāvakranti); who have attained the consecration (abhiṣekapratilambha) as sealed with the seal of non-retrogression (avinivartanamudrāmudrita); being on the way to attain all qualities of the Buddha, who practice with universal sameness (sarvabuddhadarmasaṃprasthitāḥ samatayā samācaranti) and have practiced good deeds (sucarita). This is the range of the bodhisatvas, the great beings who know the way and characteristics of the behaviour of all living beings (sa sarvasatvacaritalakṣaṇavidhijñānāṃ bodhsatvānāṃ māhāsatvānāṃ gocaraḥ), and those good men give a gift in such a way (te satpuruṣā evaṃ dānaṃ dadati). When this teaching had been declared (iha nirdeśe nirdiśyamāne), sixteen thousand bodhisatvas attained the tolerance [that all things are unborn (anutpattikadharmakṣāntipratilabdha)] in the sky-like giving (gaganasamadāna). Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata).

爾時會中有一菩薩名曰燈手。從座而起偏袒右肩右膝著地。合掌白佛言。世尊。何等菩薩能行如是檀波羅蜜。佛言善男子。菩薩若過諸世間。得出世間法。非色無體無行知見清淨。非闇非明離一切諸相。至無相智際成就無盡忍。近如來知見已。紹菩薩決定界分。已得受記爲不退轉印所印。已得灌頂正位。已得善行知衆生行相。如是菩薩能行是檀波羅蜜。説此法時。萬六千菩薩。見諸法性猶如虚空得無生法忍。

爾時燈手菩薩摩訶薩。在於會中即從座起白佛言。世尊菩薩摩訶薩。以何等相修行如是布施波羅蜜多。佛言善男子菩薩摩訶薩。應以無相修行如是布施波羅蜜多。修行如是布施波羅蜜多。何以故以一切法無身相身相清淨故。無有情相有情相清淨故。無法相法相清淨故。無智相智相清淨故。無慧相慧相清淨故。無心相心相清淨故。無世間相世間相清淨故。無色相色相清淨故。無見相見相清淨故。如是乃至無暗無明離一切相。無相究竟邊際獲無盡忍。得於如來決定記莂。住於菩薩尼夜摩位。以不退印印之。得佛灌頂成就一切平等佛法。善知一切有情行相。菩薩以如是行修行布施波羅蜜多。説是法時萬六千菩薩。於諸法中見諸法性。猶若虚空獲無生法忍。爾時世尊説伽他曰。

de nas byaṅ chub sems dpa’ sems dpa’ chen po lag na mar me źes bya ba ’khor de ñid du ’dus par gyur te ’dug pa des bcom ldan ’das la ’di skad ces (254a1) gsol to || bcom ldan ’das byaṅ chub sems dpa’ gaṅ dag gi sbyin pa yoṅs su gtoṅ ba ’di ’dra ba lags || bcom ldan ’das kyis bka’ stsal pa | rigs kyi bu byaṅ chub sems dpa’ sems dpa’ chen po gaṅ de dag rnam pa med pa ste | rnam pa rnam par dag (2) pa | sems can gyi rnam pa ste | sems can rnam par dag pa | chos kyi rnam pa ste | chos rnam par dag pa | ye śes kyi rnam pa ste | ye śes rnam par dag pa | śes rab kyi rnam pa ste | śes rab rnam par dag pa | sems can kyi rnam pa ste | sems rnam par dag pa | (3) ’jig rten gyi rnam par ste | ’jig rten rnam par dag pa | gzugs med pa gzugs su ston pa daṅ mi ston pa’i ye śes rnam par dag pa | mun pa med ciṅ mun pa rab tu snaṅ bar byed pa | mtshan ma thams cad rnam par bśig pas mtshan ma med pa’i mthar gyur pa | mthar (4) phyin pa’i ye śes rnam par dag pa | mi zad pa’i bzod pa daṅ ldan pa | de bźin gśegs pa’i ye śes mkhyen pa’i luṅ bstan pa thob pa | mtshams bcad ciṅ byaṅ chub sems dpa’ ṅes par gyur pa la źugs pa | phyir mi ldog pa’i phyag rgyas btab ciṅ dbaṅ bskur (5) thob pa | saṅs rgyas kyi chos thams cad la yaṅ dag par źugs śiṅ mñam pa ñid kyis mñam pa spyod pa | legs par spyod pa la spyad pa | sems can thams cad kyi spyod pa’i mtshan ñid daṅ cho ga śes pa’i byaṅ chub sems dpa’ sems dpa’ chen po de dag (6) gi spyod yul te | skyes bu dam pa de daṅ de dag ni de lta bu’i sbyin pa sbyin par byed do || bstan pa ’di bśad pa na byaṅ chub sems dpa’ khri drug stoṅ nam mkha’ daṅ mtshuṅs pa’i sbyin pa la bzod pa skyes so || de nas bcom ldan ’das kyi de’i tshe tshigs su bcad pa ’di dag (7) gsuṅs so ||

31 Aalways giving a gift with the pure thought for the sake of awakening, [the bodhisatvas] do not expect any reward (vipāka).
They, having been pleased and delighted (hṛṣṭatuṣṭa), never feel regret about it. And they, having been liberated, always give a gift.

心常清淨恒行施　爲求菩提不望報
施已歡喜無追悔　是爲妙施得解脱

dag pa’i sems kyis rtag tu sbyin pa sbyin | byaṅ chub phyir te rnam smin yod mi ’dod ||
dga’ źiṅ mgu nas rjes su gduṅ med de | rab tu grol nas rtag tu sbyin pa sbyin ||

32 The wise people, having understood the fact that all moments of existence are like an illusion (māyopama), are not attached to their bodies and lives (kāyajīvita).
They never hold on them, in such a way, they are certain to attain the awakening (sambodhi niyato mataḥ).

智者知法皆如幻　不顧身命及以財
於餘資具皆不貪　志佛菩提心決定

mkhas pas chos rnams sgyu ’drar śes nas su | lus daṅ srog la’aṅ (254b1) chags par mi ’gyur źiṅ ||
de dag la ni nams kyaṅ ’dzin pa med | de ltar de dag bsam pa byaṅ chub ṅes ||

33 Although they give everything (sarvatyāga), they are not unhappy, and in that [generosity], they are not dejected and despondent (aviṣādānavalīna).
Because of that, they meditate on the dharmas being just as open space (gagana), and there is no elation or dejection.

悉皆等施無憎愛　不生退沒恒進修
由觀諸法如虚空　是故無喜亦無厭

thams cad gtoṅ yaṅ mi dga’ bar mi ’gyur | de la źum pa med de goṅ ba med ||
de yis nam mkha’ mtshuṅs par chos rnams bsgoms | de bas (2) dga’ bar mi ’gyur źum pa med ||

34 Since their nature is originally pure, they give a gift with the purity of awakening.
Since they are not attached to (asakta) their train of thoughts (cittasaṃtāna), they give a gift without any discursive thinking (niṣprapañca).

知法性相本清淨　菩提與施亦復然
由於所施不生貪　故常能捨無戲論

bdag gi raṅ bźin sṅa nas rnam par dag | byaṅ chub rnam par dag pas sbyin pa sbyin ||
de ni sems kyi rgyud la mi chags par | spros pa med par sbyin pa rab tu sbyin ||

35 Giving a gift with the same thought (samacitta) and same mind (samamanas), they give without the three [kinds of discrimination of] superior, mediocre, and inferior (hīnamadhyaviśiṣṭa).
Since their intentions (āśaya) are pure (pariśuddha) and undefiled, they do not expect any reward (vipāka).

平等普施離思慮　於上中下無分別
意樂清淨常無垢　所有慧施離悕望

sems mñam yid kyaṅ mñam pas sbyin pa gtoṅ | (3) rab ’briṅ tha ma gsum yaṅ med par sbyin ||
bsam pa yoṅs dag dri ma med pa yis | thams cad gtoṅ yaṅ rnam par smin mi ’dod ||

36 Unlike giving (dāna), body and life are impermanent (anitya), and possessions (bhoga) are just like a dream (svapna) and a lightning (vidyut).
Having generated compassion (karuṇā) for the whole world, they give a gift, being undefiled (anupalipta) by the worldly elements (lokadharma).

知身幻化皆無常　財亦不堅如夢電
即生悲愍世間故　而能常施不染世

lus daṅ tshe ni mi rtag sbyin ma ’dra | loṅs spyod rmi lam glog bźin sñiṅ po med ||
’jig rten kun la sñiṅ rje brtse bskyed nas | (4) ’jig rten chos kyis ma gos sbyin pa sbyin ||

37 They give the whole of their possessions (sarvasva) for the sake of the purification of afflictions (kleśa), and decide to establish the word of the Victorious One (jina).
None of the Evil Ones (māra) are able to get at them (na avatāraṃ lapsyante), and they, having understood in such a way, give away everything (sarvatyāga).

無我行施煩惱淨　即能建立於佛教
不爲魔羅所得便　如是施心難校量

ñon moṅs dag phyir bdag gi nor kun gtoṅ | rgyal ba’i tshig gi gnas su ’gyur sñam ste ||
bdud rnams kyis kyaṅ bdag la glags mi rñed | de ltar brtags nas thams cad gtoṅ ba yin ||

38 Giving by means of ten powers (daśabala) is the root, it is taught. Being based on that, they are endowed with morality (śīla).
They, having been established in the qualities of morality (śīlaguṇa), attain meditation (dhyāna), and fulfill (paripūrayati) the qualities of unattached insight (asaktaprajñā).

十力所説此施心　應住清淨尸羅行
由此善修獲靜慮　智慧便能速圓滿

stobs bcus sbyin pa rtsa ba (5) yin źes gsuṅs | de la rab tu gnas na tshul khrims ldan ||
tshul khrims yon tan gnas nas bsam gtan rñed | bsam gtan ma chags śes rab rdzogs par byed ||

39 Their thoughts are satisfied with giving (dāna) and discipline (vinaya), and their afflictions (kleśa), having been burned (dagdha), do not arise [again].
Giving is taught for the benefit of oneself and others (svapara), and they are happy because the giving causes benefit and comport (hitasukha).

施戒與心倶清淨　燒諸結使不復生
自他皆獲於利益　能得無爲涅槃樂

sbyin pa daṅ ni dul bas sems rab tshim | ñon moṅs rnams kyaṅ tshig nas phyir mi skye ||
(6) sbyin pa bdag daṅ gźan la phan par gsuṅs | phan daṅ bde ba ’dus byas sbyin pas mgu ||

40 They give a gift for the sake of virtue (kuśala) and getting rid of afflictions (kleśaprahāṇa), for that reason they do not desire to grasp (grāha) [anything].
Giving is not only for the sake of the afflictions of others but also for the sake of awakening which is purity of one’s own mind.

爲除貪結行於施　是故不染亦不著
惠彼令無於苦惱　自成清淨菩提因

sbyin gtoṅ ñon moṅs spaṅ źiṅ dge ba’i phyir | des na ’dzin pa la ni chags mi ’gyur ||
pha rol ñon moṅs phyir ni mi gtoṅ ste | bdag blo rnam dag byaṅ chub phyir gtoṅ (7) ṅo ||

41 The more (yathā yathā) they give [a gift] with the undiminished thought (anavalīnacitta), the more (tathā tathā) they attain the quality of awakening.
The more they attain the quality of awakening, the more they satisfy a hundred living beings.

所施心無於退沒　由斯得見菩薩性
已見菩提清淨徳　則能度於無量衆
大集大虚空藏菩薩所問經卷第一

ji lta ji ltar ma źum sems kyis gtoṅ | de ltar des ni byaṅ chub yon tan mthoṅ ||
ji lta ji ltar byaṅ chub yon tan mthoṅ | de lta de ltar sems can brgya tshim byed ||

2. Śīla Then the Lord said this to the bodhisatva, the great being Gaganagañja (atha khalu bhagavān gaganagañjaṃ bodhisatvaṃ mahāsatvam āmantrayate sma):

佛告虚空藏菩薩言。

大集大虚空藏菩薩所問經卷第二
開府儀同三司持進試鴻臚卿肅國
公食邑三千戸賜紫贈司空謚大鑑
正號大廣智大興善寺三藏沙門
不空奉　　　　　　　　　詔譯
爾時世尊復告大虚空藏菩薩摩訶薩言。

de nas yaṅ bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po nam (255a1) mkha’ mdzod la bka’ stsal pa |

“Son of good family, the morality of the bodhisatva becomes like empty space when he is endowed with the four dharmas. What are those four? (caturbhir dharmaiḥ samanvāgatasya kulaputra bodhisatvasya śīlaṃ gaganasamaṃ bhavati | katame catvāraḥ) To wit, a) the sameness of body (kāyasamatā) being like a reflection (pratibimbopama); b) the sameness of sound (śabdasamatā) being like an echo (pratiśrutkopama); c) the sameness of thought (cittasamatā) being like an illusion (māyopama); d) the sameness of consciousness (buddhisamatā) being like open space (gaganopama). Son of good family, the morality of the bodhisatva becomes like open space when he is endowed with the four dharmas (taiś caturbhir dharmaiḥ samanvāgatasya kulaputra bodhisatvasya śīlaṃ gaganasamaṃ bhavati).

善男子。菩薩成就四法。行尸羅波羅蜜與虚空等。何謂爲四。善男子。菩薩知身如鏡中像。知聲如響。知心如幻。知諸法性猶如虚空。是爲菩薩成就四法。行尸羅波羅蜜與虚空等。

善男子菩薩成就四法。修行淨戒波羅蜜多猶若虚空。云何爲四。所謂知身如影像。知聲如谷響。知心如幻化。知慧如虚空。是爲菩薩成就四法。修行淨戒波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ chen po tshul khrims nam mkha’ daṅ mtshuṅs pa yin te | bźi gaṅ źe na | ’di lta ste | gzugs brñan lta bu’i lus mñam pa ñid daṅ | brag ca lta bu’i (2) sgra mñam pa ñid daṅ | sgyu ma lta bu’i sems mñam pa ñid daṅ | nam mkha’ lta bu’i blo mñam pa ñid de | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ tshul khrims nam mkha’ daṅ mtshuṅs pa yin no ||

Son of good family, the morality of the bodhisatvas becomes purified by these eight qualities. What are those eight? (ebhir aṣṭabhiḥ kulaputra bodhisatvānāṃ śīlaṃ viśuddhaṃ bhavati. katame aṣṭau?) To wit, a) never giving up the thought of awakening in order to purify thought (avirahitabodhicittatā cittaviśuddhayai);

Quotaions from Śikṣasamuccaya and its translations: Śikṣ MS118b6-119a2; B 271,16-272,8; ŚikṣTib(D) 150a2-7; ŚikṣChi(T.1636) 127b20-c2; Ggn(D) 255a3; 255a5-7; 255b3; 256a6-7; 257a1-3.

ŚikṣMS: śīlaviśuddhir āryagaganagañjasūtre evābhihitā | avirahitabodhicittatā cittaviśuddhayai |
ŚikṣB: śīlaviśuddhir āryagaganagañjasūtre evābhihitā | avirahitabodhicittatā cittaviśuddhayai
ŚikṣTib: tshul khrims rnam par dag pa ni | ’phags pa nam mkha’ mdzod kyi mdo las gsuṅs te | sems can rnam par dag pa’i phyir byaṅ chub kyi sems daṅ mi ’bral ba daṅ |
ŚikṣChi: 如虚空藏經云。(). b) no thought of disciples or isolated buddhas in order to purify logical ability (apagataśrāvakapratyekabuddhacittatā prāmāṇikaviśuddhyai);

ŚikṣMS: apagataśrāvakapratyekabuddhacittatā prāmāṇikaviśuddhayai ity ādi |
ŚikṣB: apagataśrāvakapratyekabuddhacittatā prāmāṇikaviśuddhayai ity ādi ||
ŚikṣTib: tshad mar gyur pa rnam par dag pa’i phyir ñan thos daṅ raṅ saṅs rgyas kyi sems med pa źes bya ba la sogs pa’o ||
ŚikṣChi: 遠離画像聲聞辟支佛心。於菩提心不生退轉。則於尸羅而得清淨。 c) never giving up training in order to purify one's vows (sarvaśikṣānikṣiptatā pratijñāviśuddhyai); d) not entering into any kind of birth in order to one's aspirations (sarvajātyapraveśanatā praṇidhānapariśuddhyai); e) no laxity in order to purify the condition of non-stress (aśithilatānabhisaṃskārapariśuddhayai); f) transforming into awakening so as to purify one’s aim (bodhipariṇāmanatā nimittapariśuddhyai); g) no burning [passions] for the sake of the purification of afflictions (niśparidāhatā kleśapariśuddhyai); h) fulfilling aspirations in order to purify awakening (praṇidhānaparipūraṇatā bodhipariśuddhyai). Son of good family, these eight purify the morality of the bodhisatvas (ime aṣṭau kulaputra bodhisatvānāṃ śīlapariśuddhiḥ).

善男子。菩薩成就八法能護淨戒。何等爲八。善男子。諸菩薩不忘菩提心能護於戒。不求聲聞辟支佛地能護於戒。持戒不限於戒能護於戒。不恃諸戒能護於戒。不捨本願能護於戒。不依一切生處能護於戒。成就大願能護於戒。善攝諸根爲滅煩惱能護於戒。是爲菩薩成就八法能護淨戒。

復次若菩薩成就八法。能淨修行淨戒波羅蜜多云何爲八。所謂不離菩提心戒清淨故。離聲聞縁覺心得無限量心戒清淨故。不捨一切學處智慧清淨故。於一切處受生願清淨故。於戒不緩任運無作行清淨故。迴向菩提魔羅心清淨故。心無熱惱煩惱清淨故。大願圓滿菩提清淨故。是爲菩薩成就八法。能淨修行淨戒波羅蜜多。

rigs kyi bu brgyad po ’di dag ni byaṅ chub sems (3) dpa’ rnams kyi tshul khrims yoṅs su dag pa ste | brgyad gaṅ źe na | ’di lta ste | sems rnam par dag pa’i phyir byaṅ chub kyi sems daṅ mi ’bral ba daṅ | tshad mar gyur pa rnam par dag pa’i phyir ñan thos daṅ raṅ saṅs rgyas kyi sems med pa daṅ | dam bcas pa rnam par (4) dag pa’i phyir bslab pa thams cad mi ’dor ba daṅ | smon lam yoṅs su dag pa’i phyir skye ba thams cad du mi ’jug pa daṅ | mṅon par ’du mi byed pa yoṅs su dag pa’i phyir mi lhod pa daṅ | mtshan ma yoṅs su dag pa’i phyir byaṅ chub tu bsṅo ba daṅ | ñon moṅs pa yoṅs su (5) dag pa’i phyir kun nas gduṅ ba med pa daṅ byaṅ chub yoṅs su dag pa’i pyir smon lam yoṅs su rdzogs pa ste | rigs kyi bu brgyad po de dag ni byaṅ chub sems dpa’ rnams kyi tshul khrims yoṅs su dag pa’o ||

Further, as for the purity of morality, empty space is pure, and pure is also that morality (punar aparā śīlapariśuddhiḥ | śuddhaṃ gaganaṃ śuddhaṃ tacchīlaṃ).

ŚikṣMS: punar apa(7)rā śīlaviśuddhiḥ | śuddhaṃ gaganaṃ śuddhan tacchīlaṃ* |
ŚikṣB: punar aparā śīlaviśuddhiḥ | śuddhaṃ gaganaṃ śuddhaṃ tacchīlaṃ |
ŚikṣTib: gźan yaṅ tshul khrims rnam par dag pa ni nam mkha’ dag pa ste | tshul khrims de yaṅ dag pa’o ||
ŚikṣChi: 善男子。譬如虚空體性清淨。菩薩持戒清淨亦爾。 empty space is undefiled, and undefiled is also that morality (vimalaṃ gaganaṃ vimalaṃ tacchīlaṃ).

ŚikṣMS: vimalaṃ gaganaṃ vimalan tacchīlam* |
ŚikṣB: vimalaṃ gaganaṃ vimalaṃ tacchīlam |
ŚikṣTib: nam mkha’ dri ma med pa ste tshul khrims de yaṅ dri ma med pa’o ||
ŚikṣChi: 虚空無垢。菩薩持戒無垢亦爾。 empty space is calm, and calm is also that morality (śāntaṃ gaganaṃ śāntaṃ tacchīlaṃ);

ŚikṣMS: śāntaṃ gaganaṃ śāntan tacchīlaṃ* |
ŚikṣB: śāntaṃ gaganaṃ śāntaṃ tacchīlaṃ |
ŚikṣTib: nam mkha’ źi ba ste tshul khrims de yaṅ źi ba’o ||
ŚikṣChi: 虚空寂靜菩薩持戒寂靜亦爾。 empty space is without a feeling of superiority, and without a feeling of superiority is also that morality ( anunnataṃ gaganam anunnatan tacchīlaṃ);

ŚikṣMS: anunnataṃ gaganam anunnatan tacchīlam
ŚikṣB: anunnataṃ gaganam anunnataṃ tacchīlaṃ |
ŚikṣTib: nam mkha’ mi mthoṅ ba³ ste tshul khrims de yaṅ mi mthoṅ ba’o || nam mkha’ mi dma’ ba ste tshul khrims de yaṅ mi dma’ ba nas |
ŚikṣChi: No Chinese empty space cannot be grasped, and also that morality cannot be grasped (anunītaṃ gaganam anunītaṃ tacchīlam);

ŚikṣMS: anunītaṃ gaganam anunītan tacchīlam* |
ŚikṣB: anunītaṃ gaganam anunītaṃ tacchīlam |
ŚikṣTib: No Tibetan
ŚikṣChi: No Chinese empty space has no basis, and no basis has also that morality (anavasthitaṃ gaganaṃ anavasthitaṃ tacchīlaṃ); empty space is not non‐existent, and not non‐existent is also that morality (nābhavaṃ gaganaṃ nābhavaṃ tacchīlaṃ); empty space is permanent (nitya), and permanent is also that morality (nityaṃ gaganaṃ nityaṃ tacchīlam); empty space is imperishable, and imperishable is also that morality. (akṣayaṃ gaganaṃ akṣayaṃ tacchīlam); empty space has no distinguished marks, and no distinguished marks is also that the morality (animittaṃ gaganaṃ animittaṃ tacchīlam); empty space has no activity, and no activity is also that morality (apracāraṃ gaganaṃ apracāraṃ tacchīlaṃ); empty space is beyond discursive thinking, and the beyond discursive thinking is also that morality (niṣprapañcaṃ gaganaṃ niṣprapañcaṃ tacchīlam); empty space is unsullied, and unsullied is also that morality (anāsravaṃ gaganaṃ anāsravaṃ tacchīlam); empty space is unconditioned, and unconditioned is also that morality so is the morality (asaṃskṛtaṃ gaganaṃ asaṃskṛtaṃ tacchīlaṃ); empty space is unchanging, and unchanging is also that morality (nirvikāraṃ gaganaṃ nirvikāraṃ tacchīlam); empty space has no thought-constructions, and no thought-constructions is also that morality (nirvikalpaṃ gaganaṃ nirvikalpaṃ tacchīlam); [Just as] empty space is all-pervasive, so is the morality (sarvatragataṃ gaganaṃ sarvatragataṃ tacchīlam). [Just as] empty space is uncuttable and unbreakable, so is the morality (yāvad acchedyābhedyaṃ gaganam acchedyābhedyaṃ tacchīlam).

ŚikṣMS: yāvad acchedyābhedyaṃ gagana(8)m acchedyābhedyan tacchīlam ity ādi |
ŚikṣB: yāvad acchedyābhedyaṃ gaganam acchedyābhedyaṃ tacchīlam ity ādi ||
ŚIkṣTib: nam mkha’ mi chod mi phyed pa ste tshul khrims de yaṅ mi chod mi phyed pa la sogs pa’i bar du’o ||
ŚikṣChi: 虚空無壞。菩薩持戒無壞亦爾。 [Just as] empty space is united in the sameness, so is the morality. [Just as] empty space is essentially beyond impurity, so is the morality (yāvad prakṛtyasaṃkliṣṭatvaṃ gaganaṃ prakṛtyasaṃkliṣṭatvaṃ tacchīlam). Son of good family, the morality in which the bodhisatvas are established becomes like empty space in such a way.

3. mi mthoṅ ba seems a misreading for mi mtho ba (anunnata).

善男子。喩如虚空離諸悕望。菩薩以無求心能護於戒亦復如是。喩如虚空清淨。菩薩持戒清淨亦復如是。喩如虚空無有垢汚。菩薩持戒無垢亦復如是。喩如虚空無有熱惱。菩薩持戒無惱亦復如是。喩如虚空無有高下。菩薩持戒無高無下亦復如是。喩如虚空無有樔窟。菩薩持戒而無所依亦復如是。喩如虚空無生無滅畢竟無變。菩薩持戒無生無滅畢竟無變亦復如是。喩如虚空悉能容受一切衆生。菩薩持戒普能運載亦復如是。爲利益衆生能護正戒。善男子。如水中月無持戒破戒。菩薩亦復如是。了知一切諸法猶如月影無持戒破戒。是爲菩薩行尸波羅蜜與虚空等。

善男子譬如虚空清淨。菩薩持戒清淨亦爾。譬如虚空無有垢穢。菩薩持戒無垢亦爾。譬如虚空寂靜不亂。菩薩持戒寂靜亦爾。譬如虚空無有邊際。菩薩持戒無邊亦爾。譬如虚空無有繋屬。菩薩持戒無繋亦爾。譬如虚空無有執著。菩薩持戒離著亦爾。譬如虚空無可積集。菩薩持戒無積亦爾。譬如虚空不離於性。菩薩持戒不離亦爾。譬如虚空其性常住。菩薩持戒常住亦爾。譬如虚空究竟無盡。菩薩持戒無盡亦爾。譬如虚空無有形相。菩薩持戒離相亦爾。譬如虚空無有來往。菩薩持戒無動亦爾。譬如虚空無有戲論。菩薩持戒離戲亦爾。譬如虚空遠離諸漏。菩薩持戒無漏亦爾。譬如虚空無所爲作。菩薩持戒無爲亦爾。譬如虚空無有變易。菩薩持戒不變亦爾。譬如虚空無有分別。菩薩持戒無取亦爾。譬如虚空遍一切處。菩薩持戒周遍亦爾。譬如虚空無有破壞。菩薩持戒無犯亦爾。譬如虚空無有高下。菩薩持戒平等亦爾。譬如虚空性離於染。菩薩持戒無染亦爾。善男子是爲菩薩修行淨戒波羅蜜多猶若虚空。

gźan yaṅ tshul khrims yoṅs su dag pa ni nam mkha’ (6) dag pa ste tshul khrims de yaṅ dag pa’o || nam mkha’ dri ma med pa ste tshul khrims de yaṅ dri ma med pa’o || nam mkha’ źi ba ste tshul khrims de yaṅ źi ba’o || nam mkha’ mi mtho ba ste tshul khrims de yaṅ mi mtho ba’o || nam mkha’ mi dma’ ba ste tshul khrims de yaṅ (7) mi dma’ ba’o || nam mkha’ gzuṅ du med pa ste tshul khrims de yaṅ gzuṅ du med pa’o || nam mkha’ gnas med pa ste tshul khrims de yaṅ gnas med pa’o || nam mkha’ med pa ma yin te tshul khrims de yaṅ med pa ma yin pa’o || nam mkha’ rtag pa ste tshul khrims de (255b1) yaṅ rtag pa’o || nam mkha’ mi zad pa ste tshul khrims de yaṅ mi zad pa’o || nam mkha’ mtshan ma med pa ste tshul khrims de yaṅ mtshan ma med pa’o || nam mkha’ rgyu ba med pa ste tshul khrims de yaṅ rgyu ba med pa’o || nam mkha’ spros pa med pa ste tshul khrims de (2) yaṅ spros pa med pa’o || nam mkha’ zag pa med pa ste tshul krims de yaṅ zag pa med pa’o || nam mkha’ ’dus ma byas pa ste tshul khrims de yaṅ ’dus ma byas pa’o || nam mkha’ mi ’gyur ba ste tshul khrims de yaṅ mi ’gyur pa’o || nam mkha’ rnam par mi (3) rtog pa ste tshul khrims de yaṅ rnam par mi rtog pa’o || nam mkha’ thams cad du soṅ ba ste tshul khrims de yaṅ thams cad du soṅ ba’o || nam mkha’ mi chod mi phyed pa ste tshul khrims de yaṅ mi chod mi phyed pa’o || ñam mkha’ mtshuṅs par sbyor ba ste tshul khrims de (4) yaṅ mtshuṅs par sbyor ba’o || nam mkha’ raṅ bźin gyis kun nas ñon moṅs pa can ma yin pa ste tshul khrims de yaṅ raṅ bźin gyis kun nas ñon moṅs pa can ma yin pa’o || rigs kyi bu de ltar gnas pa’i byaṅ chub sems dpa’ ni tshul khrims nam mkha’ daṅ (5) mtshuṅs pa yin no ||

Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata).

爾時世尊説伽他曰。

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsuṅs so ||

42 [The bodhisatvas] are without distress (atapta) because of undefiled thought through protecting (rakṣaṇa) the morality, and their body and thought are pure because of restraint in speech and mind.

護戒寂靜心無垢　能除熱惱無所得
身語意業無瑕疵　一切律儀皆具足

sems kyi tshul khrims dri med sruṅ źiṅ gduṅ ba med | lus daṅ sems kyaṅ rnam dag ṅag yid thams cad bsdams ||

43 The wise people always [remain] in the inner peace (adhyātmopaśama), not having pride of conceit (agarvita) by means of the morality. They are not fixed on the interrupted consciousness and thought, depending on the thought of awakening (bodhicitta).

智者不以戒憍逸　内心恒寂而無亂
智者常依菩提心　而於心意不染著

mkhas pa rtag tu naṅ źi tshul khrims dregs (6) mi sñems | blo ’chad sems la mi gnas byaṅ chub sems la rton ||

44 Action (karma), which is neither created (akṛta) nor imagined (acintya) and which is thus not discriminated (akalpita), does not have any form (rūpa) or color (varṇa) such as red, blue, and yellow.

遠離諸業無思慮　如是不生諸分別
既離青黄及赤白　亦不住於名色中

las gaṅ ma byas ma bsams de bźin ma brtags te | de ni dmar sṅo ser min kha dog gzugs mi gnas ||

45 The morality is formless (arūpya), untrue (asatya), unmoving (aniñjya), and tranquil (vivikta) just like empty space, and the wise praises it because of the whole, not on the ground of the belief of it.

無取無捨無染心　譬如虚空無障礙
此戒智者所稱讃　不見所讃諸句義

gzugs med mi bden mi gyo dben pa nam mkha’ bźin | tshul khrims lta (7) ba’i gnas med mkhas pa kun gyis bsṅags ||

46 The morality pacifies [minds], pacifies afflictions (kleśa), brings to the completion of the mental quiescence and transcendental analysis (śamathavipaśyana), and guides to the ultimate [liberation].

是戒能令心寂靜　亦能寂靜諸煩惱
悉得止觀之邊際　了然顯現得解脱

tshul khrims de ni rab źi źi byed ñon moṅs źi | źi gnas lhag mthoṅ dag gi mthar phyin mthar ston pa ||

47 They, who are released from the bondage (bandhana) of actions (karma), remain (sevante) in the morality. Thus the morality causes the liberation (vimokṣa) and becomes the basis of the awakening (bodhi).

解脱諸縛之聖者　悉皆安住於尸羅
是故戒爲勝解脱　亦爲菩提根本句

gaṅ su bciṅs las grol ba de dag tshul khrims bsñen | de bas tshul khrims thar byed byaṅ chub rtsa ba’i (256a1) gźi ||

48 They, who perform the ascetic practices (dhūta) in a solitary place (araṇya), know how to be satisfied (saṃtuṣṭa) with few desires, and purify their thoughts by meditating (dhyāna) separated from assembly with severe austerity (saṃlekha).

諸有杜多居蘭若　小欲喜足絶貪求
遠離憒閙而住禪　心獲輕安離煩惱

gaṅ su sbyaṅs pa dgon gnas ’dod ñuṅ chog śes pa | yo byad bsñuṅs śiṅ bsam gtan dben tshogs sems sbyaṅs pa ||

49 By means of the basis of the morality, they reflect on verses (pāda) supporting liberation. Thus they remain in the way of happiness and liberation as adorned with the morality.

如是戒是爲根本　思惟寂靜解脱句
是故尸羅爲莊嚴　一切處爲安樂道

tshul khrims de yi gnas des sems rkaṅ thar pa’i rten | de phyir tshul khrims brgyan pa lam bde thar gnas (2) pa ||

50 They are beyond distraction (vikṣepa) and conceited thoughts (manyanā) by cutting off the afflicted view (kliṣṭadṛṣṭi), and they attain the ultimate perfection (niṣṭā) after having spread friendliness (maitrī) just as the expense of the sky (gaganasama).

亦令遠離於散動　斷諸煩惱及諸見
慈心遍布如虚空　能靜邊執令清淨

gyo ba rlom sems kun bral lta ba’i ñon moṅs gcod | nam mkha’ mtshuṅs mñam byams pas khyab ciṅ mthar ’dzin spyod ||

51 Never having abandoned the certainty of reaching awakening (bodhiniyama), they never make false discrimination (na vikalpayati) of awakening. The wise people who are content in that way attain the perfection of the morality (śīlapāramitā).

決定不捨菩提故　而於菩提無分別
智者若具如是徳　皆由於戒到彼岸

byaṅ chub phyir ṅes mi gtoṅ byaṅ chub kun mi rtog | gaṅ mkhas chog śes de ’dra tshul khrims pha rol phyin ||

gaganagañjaparipṛcchā, volume 2 3. Kṣānti How then, son of good family, does the patience of the bodhisatvas becomes like empty space (tatra kathaṃ kulaputra bodhisatvasya kṣāntiṃ gaganasamam)?

’phags (3) pa nam mkha’ mdzod kyis źus pa źes bya ba | bam po gñis pa | rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ bzod pa nam mkha’ daṅ mtshuṅs pa yin źe na |

Son of good family, the patience of the bodhisatva becomes like the expanse of the sky when he is endowed with the four dharmas. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya kṣāntir gaganasamā bhavati | katame catvāraḥ) a) never responding to abuse with more abuse because the speech is like empty space (ākruṣṭo na pratyākrośativāco gaganasamatvāt); b) never responding to beatings with more beatings because the body is like empty space (tāḍito na pratitāḍayati kāyasya gaganasamatvāt); c) never responding to insults with more insults because the thought is like empty space (paribhāṣito na pratiparibhāṣayati cittasya gaganasamatvāt); d) never responding to anger with more anger because the intention is like empty space (roṣito na pratiroṣayati āśayasya gaganasamatvāt); When he is endowed with those four dharmas, son of good family, the patience of the bodhisatvas becomes like empty space (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya kṣāntiṃ gaganasamaṃ bhavati).

善男子。菩薩成就四法。行羼提波羅蜜與虚空等。何等爲四。善男子。若菩薩他罵不報。以分別無我想故。他打不報以無彼想故。他瞋不報以離有想故。他怨不報以去離二見故。是謂菩薩成就四法。行羼提波羅蜜與虚空等。

善男子若菩薩。成就四法修行忍辱波羅蜜多。猶若虚空。云何爲四。所謂他罵不報知語如虚空。他打不報知身如虚空。他瞋不報知心如虚空。掉戲不報知意如虚空。是爲菩薩成就四法。修行忍辱波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ bzod pa nam mkha’ daṅ mtshuṅs pa yin te | bźi (4) gaṅ źe na | ’di lta ste | tshig nam mkha’ daṅ mtshuṅs pa’i phyir gśe yaṅ slar mi gśe ba daṅ | lus nam mkha’ daṅ mtshuṅs pa’i phyir brdegs kyaṅ slar mi rdeg pa daṅ | sems nam mkha’ daṅ mtshuṅs pa’i phyir spyos kyaṅ slar mi spyo ba daṅ | bsam pa nam mkha’ daṅ (5) mtshuṅs pa’i phyir khros kyaṅ slar mi khro ba ste | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ bzod pa nam mkha’ daṅ mtshuṅs pa yin no ||

Son of good family, there are eight purities of patience of the bodhisatvas, which are like empty space. What are these eight? (ime kulputra aṣṭaviśuddhayo bodhisatvasya kṣāntir gaganasamā bhavati. kathame aṣṭau?) a) the purity of patience without any hostile intent toward all living beings just as there is no hostile intent in empty space (apratihataṃ gaganaṃ sarvasatvāpratighacittasya kṣāntipariśuddhiḥ).;

ŚikṣMS: apratihataṃ gaganaṃ sarvvasatvāpratighacittasya kṣāntipariśuddhiḥ |
ŚikṣB: apratihataṃ gaganaṃ sarvasatvāpratighacittasya kṣāntipariśuddhiḥ |
ŚikṣTib: nam mkha’ la źe ’gras pa med de | sems can thams cad la źe ’gras pa med pa’i bzod pa yoṅs su dag pa daṅ |
ŚikṣChi: 又如虚空無能過勝。菩薩持戒於有情中無有勝者。 b) the purity of patience without any attachment (ananunaya) just as empty space has no desire for profit and honour (lābhasatkāra); c) the purity of patience which is the equal attitude toward all living beings just as empty space is united equally (samaprayogaṃ gaganaṃ sarvasatvasamacittasya kṣāntipariśuddhir;

ŚikṣMS: samaprayogaṃ gaganaṃ sarvvasatvasamacittasya kṣāntipariśuddhir ity ādi |
ŚikṣB: samaprayogaṃ gaganaṃ sarvasatvasamacittasya kṣāntipariśuddhir ity ādi ||
ŚikṣTib: nam mkha’ ni mñam par sbyor ba ste sems can thams cad la sems mñam pa’i bzod pa yoṅs su dag pa źes bya ba la sogs pa’o ||
ŚikṣChi: 又如虚空清淨平等。菩薩行忍於諸有情平等和合清淨亦爾。 d) the purity of unimpaired patience [although] with diminishing body and thought just as empty space is unimpaired (anupahata); e) the purity of patience giving up any bad disposition (anuśayaprahīṇa) just as empty space is without all bad dispositions; f) the purity of patience beyond mind (manas) and objective support (ālambana) just as empty space is beyond mind and objective support; g) the purity of patience which is not produced and does not occur just as empty space is not produced and does not occur; h) the purity of patience filled with friendliness (maitrī) just as empty space is spread (vyapta) on all form and formless realms (rūpārūpya); Son of good family, these eight are the purities of patience of the bodhisatvas, which are like empty space.

善男子。菩薩成就八法。能淨羼提波羅蜜。何等爲八。善男子。菩薩善淨内純至。修羼提波羅蜜。善淨外不悕望。修羼提波羅蜜。於上中下畢竟無障礙。修羼提波羅蜜。隨順法性無所染著。修羼提波羅蜜。離一切諸見應空。修羼提波羅蜜。斷一切諸覺應無相。修羼提波羅蜜。捨一切諸願應無願。修羼提波羅蜜。除一切諸行應無行。修羼提波羅蜜。是謂菩薩摩訶薩成就八法。能淨羼提波羅蜜。

復次若菩薩成就八法。能淨修行忍辱波羅蜜多。云何爲八。所謂於諸有情心無限礙猶若虚空。修行忍辱得清淨故。於諸利養不生貪著猶若虚空。修行忍辱得清淨故。於諸有情利益平等猶若虚空。修行忍辱得清淨故。身心無壞猶若虚空。修行忍辱得清淨故。離諸惑結猶若虚空。修行忍辱得清淨故。離所觀境猶若虚空。修行忍辱得清淨故。觀諸法性不生不滅猶若虚空。修行忍辱得清淨故。於色無色以慈遍縁猶若虚空。修行忍辱得清淨故。是爲菩薩成就八法。能淨修行忍辱波羅蜜多猶若虚空。

rigs kyi bu byaṅ chub sems dpa’ rnams kyi bzod pa nam mkha’ daṅ mtshuṅs pa yoṅs su dag pa ’di brgyad de || (6) brgyad gaṅ źe na | ’di lta ste | nam mkha’ la źe ’gras pa med de sems can thams cad la źe ’gras pa med pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ la rjes su chags pa med de rñed pa daṅ bkur sti la rjes su chags pa med pa’i bzod pa yoṅs su dag pa daṅ | (7) nam mkha’ ni mñam par sbyor ba ste sems can thams cad la sems mñam pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ ni ma snad mñams pa ste lus daṅ sems zad pas ñams pa med pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ ni bag la ñal thams cad (256b1) spaṅs pa ste bag la ñal med pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ ni yid daṅ dmigs pa med pa ste yid daṅ dmis pa med pa ste yid daṅ dmis pa med pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ ni ma skyes ma byuṅ ba ste ma skyes ma byuṅ ba’i bzod pa can gyi bzod pa yoṅs su dag pa daṅ | (2) nam mkha’ ni gzugs daṅ gzugs med pa thams cad la khyab pa ste byams pas khyab pa’i bzod pa yoṅs su dag pa’o || rigs kyi bu brgyad po de dag ni byaṅ chub sems dpa’ rnams kyi bzod pa yoṅs su dag pa nam mkha’ daṅ mtshuṅs pa’o ||

Son of good family, there are eight patiences reflecting on (nidhyapti) the dharma of the bodhisatvas. What are the eight? a) the patience of emptiness (śūnyatākṣānti) because there is no destruction (vināśa) of views; b) the patience of signlessness (animittakṣānti) because signs are not excluded; c) the patience of wishlessness (apraṇihitakṣānti) because there is no wish in awakening (bodhi); d) the patience of the unconditioned (anabhisaṃskārakṣānti) because there is no destruction of conditioned things (saṃskṛtavināśa); e) the patience without birth (ajātakṣānti) because characters (lakṣaṇa) are unconditioned (asaṃskṛta); f) the patience without origination (anutpādakṣānti) because there is no arising and abiding (utpādasthiti); g) the patience without being (niḥsatvakṣānti) because there is no destruction of things (vastuvināśa); h) patience truly as it is (yathābhūtakṣānti) because there is no destruction by time (kālavināśa);

善男子。喩如虚空無憎無愛。菩薩修羼提波羅蜜。無憎無愛亦復如是。喩如虚空無有變易。菩薩畢竟心無變易。修羼提波羅蜜。亦復如是。善男子。喩如虚空無有虧損。菩薩畢竟修羼提波羅蜜。心無虧損亦復如是。喩如虚空無生無起。菩薩修羼提波羅蜜。心無生起亦復如是。喩如虚空無有戲論。菩薩修羼提波羅蜜。心無戲論亦復如是。喩知虚空不望恩報。菩薩修羼提波羅蜜。於一切衆生不望果報亦復如是。喩如虚空無漏無繋。菩薩修羼提波羅蜜。離一切漏不繋三界亦復如是。

善男子復有八法。能諦觀察修行忍辱波羅蜜多。云何爲八。所謂性空忍辱不壞諸見故。無相忍辱不遣於相故。無願忍辱不捨菩提故。無行忍辱不盡有爲故。無生忍辱不住無爲故。無起忍辱不住生滅故。無有情忍辱不壞體性故。如如忍辱不壞三世故。

rigs kyi bu byaṅ chub sems (3) dpa’ rnams kyi chos la ṅes par rtog pa’i bzod pa ni ’di brgyad de | brgyad gaṅ źe na | ’di lta ste | stoṅ pa ñid la bzod kyaṅ lta ba gźig pa’i phyir ma yin pa daṅ | mtshan ma med pa la bzod kyaṅ mtshan ma sel ba ma yin pa daṅ | smon pa med pa la bzod kyaṅ byaṅ chub tu smon pa (4) med pa ma yin pa daṅ | mṅon par ’du mi byed pa la bzod kyaṅ ’dus byas rnam par gźig pa’i phyir ma yin pa daṅ | skye ba med pa la bzod kyaṅ ’dus ma byas kyi mtshan ñid kyis ma yin pa daṅ | ’byuṅ ba med pa la bzod kyaṅ skye ba daṅ gnas pas ma yin pa daṅ | sems (5) can med pa la bzod kyaṅ dṅos po rnam par gźig pa’i phyir ma yin pa daṅ | ji lta ba bźin du bzod kyaṅ dus rnam par gźig pa’i phyir ma yin pa ste ||

Son of good family, those eight are the patiences reflecting on the dharma of the bodhisatvas. As for patience, when thinking “I have patience with those abusing me,” is concerned with the conception of mine, but it is not the patience similar to empty space (kṣāntir itīme mām ākrośayaty api kṣama iti sā mamakārakṣāntir na gaganasamā kṣāntiḥ), when thinking “these abuses are to be endured by me,” this is the conception of self (ahaṃkāra), but it is not the patience like empty space (eteṣām ākrośā mayā kṣāntavyeti sā mamakārakṣāntir na gaganasamā kṣāntiḥ), when thinking “I am not quarrelsome,” this is the patience of sound and voice, but it is not the patience like empty space, when thinking “this is empty and so am I,” this is the patience engaged in mental efforts (manasikāra), but it is not the patience like empty space (ayaṃ śūnya ’haṃ ceti sā mamakārakṣāntir na gaganasamā kṣāntiḥ), when thinking “I should practice patience,” this is the patience of ideation, but it is not the patience like empty space (ahaṃ kṣamiṣyāmīti sā vijñaptikṣāntir na gaganasamā kṣāntiḥ), Suppose there is someone in a great forest of Śāl trees. If he cut a Śāl tree, the rest of trees do not think, “That is cut down but we are not.” This is because they neither have any attachment nor get angry (tadyathāpi syān mahāśālavanaṃ | tasmin kaścid evāgatya śālaṃ chindyāt | tatra teṣām avaśiṣṭānāṃ naivaṃ bhavati | eṣa chinno vayam acchinnā iti | na teṣām anunayo na pratighaḥ);

ŚikṣMS: tadyathāpi syān mahāśālavanan tasmi(119a)n* kaścid evāgatya śālaṃ chindyāt tatra teṣām avaśiṣṭānāṃ naivaṃ bhavaty eṣa cchinno vayam acchinnā iti | na teṣām anunayo na pratighaḥ |
ŚikṣB: tadyathāpi syān mahāśālavanaṃ | tasmin kaścid evāgatya śālaṃ chindyāt | tatra teṣām avaśiṣṭānāṃ naivaṃ bhavati | eṣa chinno vayam acchinnā iti | na teṣām anunayo na pratighaḥ |
ŚikṣTib: ’di lta ste dper na śiṅ sā la chen po’i tshal yod par la la źig ’oṅs te śiṅ sā la bcad na | de la śiṅ sā la bcad pa’i lhag ma rnams ’di sñam du ’di dag ni bcad do || bdag gis bcad do sñam du mi sems te | de dag la rjes su chags pa yaṅ med do || khoṅ khro ba yaṅ med do ||
ŚikṣChi: 譬如有人手持利斧入娑羅林斷其枝葉。當知彼樹無有瞋恚。 and they are beyond thought-constructions, imaginings and fictions (na kalpo na vikalpo na parikalpaḥ).

ŚikṣMS: na kalpo na vikalpo na parikalpaḥ |
ŚikṣB: na kalpo na vikalpo na parikalpaḥ ||
ŚĪkṣTib: mi rtog rnam par mi rtog yoṅs su mi rtog go ||
ŚikṣChi: 不生分別誰能斷者。亦不分別誰所斷者。 This is the highest purity of the patience of the bodhisatvas, which is like empty space (yaivaṃ kṣāntir iyaṃ bodhisatvasya paramā gaganasamā kṣāntir).

ŚikṣMS: yaivaṃ kṣāntir iyaṃ bodhisatvasya paramā gaganasamā kṣānti(2)r ||
ŚikṣB: yaivaṃ kṣāntir iyaṃ bodhisatvasya paramā gaganasamā kṣāntir | [iti] ||
ŚikṣTib: de bźin du gaṅ bzod pa ni byaṅ chub sems dpa’i bzod pa nam mkha’ daṅ mtshuṅs par yoṅs su dag pa’i mchog go źes so ||
ŚikṣChi: 菩薩行忍亦復如是。是爲画像菩薩最上忍辱猶如虚空。

善男子。菩薩行羼提波羅蜜時不作是念。彼來罵我我能忍受。亦不見罵者受罵者及所罵法。不作是觀。不作是戲論言。彼空我亦空。亦不作是思惟。音聲如響何由而出。亦復不作是觀我是彼非。又復不作是見。彼無常我亦無常。亦復不作是念。彼愚我智。亦不作是想。我等應行忍辱。善男子。譬如有人求娑羅枝。爲娑羅枝故。齎持利斧入娑羅林中。至一大樹下斫其一枝。餘枝不作是念。彼已被斫不斫我等。其被斫者亦不作是念。我已被斫餘者不斫。二倶無想不生憎愛。善男子。菩薩摩訶薩行羼提波羅蜜時觀知一切法性。如草木墻壁瓦石等。而示現割截身體。爲教化衆生故。無憎無愛無憶想分別。善男子。是爲菩薩行羼提波羅蜜與虚空等。

如是善男子是爲八種諦察法忍能修忍辱波羅蜜多。又善男子行忍辱波羅蜜多時。若有毀罵於我。我當忍受名我忍辱。非忍辱波羅蜜多。若見罵者及以罵法。我當忍受名我忍辱。非忍辱波羅蜜多。住無諍行是音聲忍辱。非忍辱波羅蜜多。作是加行彼我倶空。思惟忍受彼我無常。思惟忍受此名施設忍辱。非忍辱波羅蜜多。善男子都不見有能行所行。譬加大娑羅林若復有人手持利斧。入彼林中斫其枝葉。彼樹終無一念之心。彼爲能斫此爲所斫不生憎愛。善男子菩薩摩訶薩。行忍辱波羅蜜多時。亦復如是無有憎愛。無能分別無所分別。是爲菩薩修行忍辱波羅蜜多猶若虚空。

rigs kyi bu brgyad po de dag ni byaṅ chub sems dpa’ rnams kyi chos la ṅes par rtog pa’i bzod pa’o || bzod pa źes bya ba ni (6) ’di dag bdag la gśe yaṅ bzod do sñam pa de ni ṅa yir ’dzin pa’i bzod pa ste | ’di ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || ’di dag gśe ba bdag gis bzod par bya’o sñam pa de ni ṅar ’dzin pa’i bzod pa ste | de ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || (7) ’di dag ni yi ge bsnor ba’o sñam pa de ni sgra daṅ skad kyi bzod pa ste | de ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || ’di yaṅ stoṅ pa bdag kyaṅ stoṅ pa’o sñam pa de ni yid la byed pa sbyor ba’i bzod pa ste | de ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || bdag (257a1) gis bzod pa bya’o sñam pa de ni rnam par rig pa’i bzod pa ste | de ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || ’di lta ste | dper na śiṅ sā la chen po’i tshal yod par la la źig ’oṅs te | śiṅ sā la bcad na de la śiṅ sā la bcad pa’i lhag (2) ma rnams ’di sñam du ’di dag ni bcad do | bdag ni ma bcad do sñam du mi sems te | de dag la rjes su chags pa yaṅ med | khoṅ khro ba yaṅ med de | mi rtog rnam par mi rtog yoṅs su mi rtog pa de bźin du || gaṅ bzod pa ni byaṅ chub sems dpa’i bzod pa nam mkha’ daṅ mtshuṅs (3) pa yoṅs su dag pa’i mchog go ||

Then, in order to clarify this point further, the Lord went on to speak these verses: (atha khalu tasyāṃ velāyāṃ imā gāthā abhāṣata)

爾時世尊説伽他曰。

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsuṅs so ||

52 The knowledge of cessation (kṣayajñāna) is imperishable (akṣaya) and pure patience since the mind is cultivated without any attachment to any object.
Patience becomes the highest thought like empty space when its outside and inside (adhyātmabhāhya) are pure and it fixed anywhere.

盡智無生清淨忍　於境不染意成就
内外寂靜無所依　心淨忍辱虚空等

zad pa śes pa bzod pa mi zad gtsaṅ | yid ni yul la ma chags śin tu bsgoms ||
phyi naṅ śin tu rnam dag mi gnas pa | nam mkha’ mtshuṅs mñam (4) sems mchog bzod pa’o ||

53 This body (kāya) is just as a reflection, grass, tree, and wall, (pratibhāsatṛṇakāśṭhakuḍyasadṛśa) and thought (citta) is formless and invisible like as illusion (māyā).
This dharma is like empty space, since having no particular basis. Thus body is changeless (avikāra) and mind has no anger (apratighāta).

是身如影如草木　心形如幻無眞實
是法性空無所見　身心變異等於彼

lus ’di gzugs brñan rtsi śiṅ rtsig pa ’dra | sems kyaṅ gzugs med mi snaṅ sgyu ma ’dra ||
chos ’di lta ba’i gnas med nam mkha’ bźin | lus kyaṅ mi ’gyur yid la khro ba med ||

54 Homage (satkāra) should be beyond attachment and ill-will, it should not discriminate (vikḷp) between superior, inferior.
The religious way (yāna) which is just like the ground and threshold (indrakīla), teaches patience in order to purify living beings.

設有毀譽無喜怒　無所分別無高下
知忍如地如門閫　依教忍辱度有情

bkur sti byed la dga’ daṅ źe sdaṅ med | mtho daṅ dma’ (5) bar rnam par rtog pa med ||
theg pa gaṅ ’dra sa ltar sbyor ba bde | sems can dag par bstan ’dir bzod smra yin ||

55 Enduring the fact that all dharmas are empty since there is no life, individual self, or living being (nirjīvaniḥsvapudgalaniḥsatva), and not inconsistent with causes, conditions, and effects (hetupratyayakāryāvirodha). Such is the most true and highest exposition of patience.

雖知一切法性空　無人無我無壽命
不違因縁及造作　此忍最爲眞實行

srog med gaṅ zag bdag med sems can med | chos ’di thams cad stoṅ par gaṅ bzod ciṅ ||
rgyu daṅ rkyen daṅ byed daṅ ’gal mi byed | de ni bstan ’dir bzod mchog (6) yaṅ dag ñid ||

56 Never responding to the words of abuse, and never getting angry like the thundercloud (meghasvara) in the sky.
With a mind purified of self, seeing absolute emptiness, in this teaching I preach patience in order to purify living beings.

聞彼惡言不瞋恚　知語言性如虚空
修習身心空亦然　當淨有情修此忍

kha ṅan zer ba’i tshig thos mi gśe źiṅ | byed pa med pa nam mkha’i sprin sgra bźin ||
bdag rnam bsal yid stoṅ pa’i mchog mthoṅ de | bstan ’dir sems can gtsaṅ ma bzod smra yin ||

4. Vīrya How, son of good family, does the vigour of the bodhisatva becomes like empty space (kathaṃ kulaputra bodhisatvasya vīryaṃ gaganasamam)?

善男子。云何菩薩摩訶薩行毘梨耶波羅蜜與虚空等。

善男子云何菩薩修行精進波羅蜜多猶若虚空。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ brtson ’grus (7) nam mkha’ daṅ mtshuṅs pa yin źe na |

Son of good family, the vigour of the bodhisatva becomes like empty space when he is endowed with four qualities. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya vīryaṃ gaganasamaṃ bhavati | katame catvāraḥ) a) even though he strives to attain all roots of good he has the insight that all dharmas are imperfect (sarvakuśalamūleṣv ārabhamāṇo ’py apariniṣpannān sarvadharmān prajānāti); b) even though honouring and serving all Buddhas, he sees clearly the sameness of the true body of the Tathāgata (sarvabuddheṣu pūjopashānam abhisaṃskaroty api tathāgatasya dharmakāyasamatāṃ samanupaśyati). c) even though he brings living beings to maturity, he does not apprehend living beings – as they are already pure (satvān paripācayan api satvān nopalabhate satvaviśuddhatayā); d) even though embracing the true religion of all the Buddhas he never sees the dharmas free from cupidity [as real entities] (sarvabuddhasaddharmān parigṛhṇāty api na vigatarāgadharmān samanupaśyati). When the bodhisatva, the great being, is endowed with those four dharmas, son of good family, his vigour becomes like empty space (tair caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya mahāsatvasya vīryaṃ gaganasamaṃ bhavati).

善男子。菩薩成就四法行毘梨耶波羅蜜與虚空等。何謂爲四。善男子。若菩薩勤求一切善法。而知一切法自性不成就。以一切最勝供具。給侍供養諸佛世尊。然不見如來及所供侍之法。善能受持一切諸佛所説妙法。亦不見文字而可受持。亦能成就無量衆生。見衆生性即是泥洹。畢竟無生無起。善男子。是爲菩薩成就四法。行毘梨耶波羅蜜與虚空等。

若菩薩成就四法。修行精進波羅蜜多猶若虚空。云何爲四。所謂勤修善根知一切法未成就故。於諸佛所作大供養了知如來身平等故。常樂成就無量有情知諸有情無所得故。從諸佛所受持正法不見諸法所厭離故。是爲菩薩成就四法。修行精進波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ sems dpa’ chen po brtson ’grus nam mkha’ daṅ mtshuṅs pa yin te | bźi gaṅ źe na || ’di lta ste | dge ba’i rtsa ba thams cad la rtsom yaṅ chos thams cad yoṅs su ma grub (257b1) par rab tu śes pa daṅ | saṅs rgyas thams cad la mchod pa daṅ rim gro bya ba mṅon par ’du byed kyaṅ de bźin gśegs pa rnams chos kyi sku mñam par yaṅ dag par rjes su mthoṅ ba daṅ | sems can yoṅs su smin par byed kyaṅ sems can rnam par dag pas sems can mi (2) dmigs pa daṅ | saṅs rgyas thams cad kyi dam pa’i chos yoṅs su ’dzin kyaṅ ’dod chags daṅ bral bar bya ba’i chos yaṅ dag par rjes su mi mthoṅ ba ste | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ sems dpa’ chen po brtson ’grus nam mkha’ daṅ mtshuṅs (3) ba yin no ||

Son of good family, these are eight pure vigours of bodhisatvas. What are the eight? a) vigour to adorn his body (kāyālaṃkāra) but the body is not the objective support since it is distinguished (vikalpita) as a reflection (pratibimba); b) vigour to accomplish proper speech (vāgabhisaṃskāra) although the speech cannot be perceived since it is distinguished as voidness (vaśika); c) vigour to put the thought (citta) into the state of concentration (samādhi) although the thought is not the objective support since it is imagined by the true state of thought (cittadharmatā); d) vigour to attain all aspects of perfection (pāramitā) although they cannot be perceived since they are imagined by the true nature of dharma (dharmatā) which is the extinction of the continuous succession of thought (cittaparaṃparā); e) vigour to attain all dharmas that are wings of awakening (sarvabodhipakṣyadharmasamudgama) although the awakening is not perceived (na samanupaś-) since it is distinguished as the essential character (bhāvalakṣaṇa); f) vigour to purify Buddha-fields (buddhakṣetra) although the fields are not perceived since they are distinguished as empty space; g) vigour to retain all learning (sarvaśrutadhāraṇa) while regarding (samanupaśyat) the sound (śabda) as an echo (pratiśrutkā); h) vigour to accomplish all qualities of the Buddha (sarvabuddhadharma) although they are not the objective support since they are distinguished as the homogeneity of absolute reality (dharmadhātvasaṃbheda) by nature (lakṣaṇa); Son of good family, those eight are the pure vigours of the bodhisatvas.

善男子。若菩薩成就八法。能淨毘梨耶波羅蜜。何等爲八。善男子。菩薩爲淨身故。發勤精進。知身如影。不著於身。爲淨口故。發勤精進。知口語如響。不著於口。爲淨意故。發勤精進。知意如幻無所分別。不著於意。爲具足諸波羅蜜故發勤精進。知諸法無自性。因縁所攝不可戲論。爲得助菩提分法故發勤精進。覺了一切法眞實性故無所礙著。爲淨一切佛土故發勤精進。知諸國土如虚空故不恃所淨。爲得一切陀羅尼故發勤精進。知一切法無念無非念故不作二相。爲成就一切佛法故發勤精進。知諸法入一相平等故而不壞法性。善男子。是爲菩薩成就八法。能淨毘梨耶波羅蜜。

復次善男子若菩薩成就八法。能淨修行精進波羅蜜多。云何爲八。由莊嚴身勤行精進。知身如影像無所得故。由莊嚴語勤行精進。知語如露性無所得故。由莊嚴心勤行精進。得致於定知心無所得故。爲具諸波羅蜜分勤行精進。展轉修習思惟無所得故。由成就一切菩提分法勤行精進。菩提性相思惟無所得故。爲淨佛土勤行精進。知諸佛國等於虚空無所得故。爲成就一切所聞悉皆能持勤行精進。知所聞法猶如響應究竟無所得故。爲成就一切佛法故。勤行精進知諸法界平等一相。思惟無所得故。是爲菩薩成就八法。能淨修行精進波羅蜜多。

rigs kyi bu byaṅ chub sems dpa’ rnams kyi brtson ’grus yoṅs su dag pa ’di brgyad de | brgyad gaṅ źe na | ’di lta ste | brtson ’grus gaṅ gyis lus brgyan pa’i lus de gzugs brñan lta bur rig pas mi dmigs pa daṅ | brtson ’grus gaṅ gis tshig mṅon (4) par ’du byed pa’i tshig de ya ma brlar rnam par brtags te mi dmigs pa daṅ | brtson ’grus gaṅ gis sems tiṅ ṅe ’dzin gyi gnas su ’jog pa’i sems de sems kyi chos ñid kyis rnam par brtags te mi dmigs pa daṅ | brtson ’grus gaṅ gis pha rol tu phyin pa’i phyogs thams (5) cad rab tu sdud par byed kyaṅ de gcig nas gcig tu sems zad pa’i chos ñid kyis śin tu brtags te mi dmigs pa daṅ | brtson ’grus gaṅ gis byaṅ chub kyi phyogs kyi chos thams cad yaṅ dag par bsgrub kyaṅ byaṅ chub de dṅos po’i mtshan nyid du rnam par brtags te yaṅ dag (6) par rjes su mi mthoṅ ba daṅ | brtson ’grus gaṅ gis saṅs rgyas kyi źiṅ yoṅs su sbyoṅ bar byed pa’i źiṅ de yaṅ nam mkha’ daṅ mtshuṅs pas rnam par brtags te mi dmigs pa daṅ | brtson ’grus gaṅ gis thos pa thams cad ’dzin par byed pa de yaṅ sgra brag ca (7) daṅ mtshuṅs par yaṅ dag par rjes su mthoṅ ba daṅ | brtson ’grus gaṅ gis saṅs rgyas kyi chos thams cad rab tu sgrub pa de yaṅ chos kyi dbyiṅs dbyer med pa’i mtshan ñid du rnam par brtags nas mi dmigs pa ste | rigs kyi bu brgyad po de dag ni byaṅ chub (258a1) sems dpa’ rnams kyi brtson ’grus yoṅs su dag pa’o ||

Son of good family, the bodhisatvas have two types of vigour. What are these two? (dvāv imau kulaputra bodhisatvānāṃ vīrye. katamau dvau?) Namely, the vigour of application (prayogavīrya) and the vigour of determination (paricchedavīrya). The vigour of application is connected with body, speech, and thought (tatra prayogavīryaṃ kāyavākcittapratisaṃyuktam). The vigour of determination is without grasping, giving up, and its basis (utpādanotsargāvasthita). The vigour of application (prayogavīrya) which is connected with the bodhisatva’s body, speech, and thought (kāyavākcitta) cannot be perceived since it has no basis; the vigour of determination is in accordance with the sphere of all moments of existence (dharmadhātu). Thus the vigour of the bodhisatva becomes like empty space.

善男子菩薩復有二種精進。所謂加行精進限齊精進。以加行精進策身口意。修習成就一切善法。無有所住思惟無所得故。以限齊精進應住不出不入。隨順法界無所去來。則如虚空無所得故。

rigs kyi bu ’di gñis ni byaṅ chub sems dpa’ rnams kyi brtson ’grus te | gñis gaṅ źe na | ’di lta ste | sbyor ba’i brtson ’grus daṅ | yoṅs su chad pa’i brtson ’grus so || de la sbyor ba’i (2) brtson ’grus ni lus daṅ ṅag daṅ sems daṅ rab tu ldan pa’o || yoṅs su chad pa’i brtson ’grus ni len pa med pa | ’dor ba med pa gnas med pa ste | nam byaṅ chub sems dpa’ lus daṅ gaṅ daṅ sems sbyor pa’i brtson ’grus rtsa ba nas mi gnas par śin tu brtags nas mi dmigs (3) śiṅ yoṅs su chad pa’i brtson ’grus ni chos kyi dbyiṅs kyi rjes su ’jug pas rjes su ’gro ba ste | de ltar na byaṅ chub sems dpa’i brtson ’grus nam mkha’ daṅ mtshuṅs pa yin no ||

Just as empty space is immaterial (adṛśya) and develops all beings, in the same way, the vigour of the bodhisatvas is not established in any dharma and brings all beings to maturity (sarvasatvān paripācayati). Just as empty space opens up a possibility for all beings (sarvasatvāvakāśa) being placed in open space (ābhyavakāśika), in such a way, the vigour of the bodhisatvas opens a possibility for all living beings, being free from viewpoints (sarvadṛṣṭivigata) to all beings. Just as empty space raises herbs, trees, and crops (tṛṇavanaspatisaysa) without root and basis, in the same way, the vigour of the bodhisatvas generates the qualities of the Buddha (buddhadharma), not being established in the root view that the transitory collection [is a real self] (satkāyadṛṣṭimūla). Just as empty space is all-pervasive (sarvatrānugatā) while there is no transmigration of nature (asaṃkrāntilakṣaṇa), in the same way, the vigour of the bodhisatva is in accordance with all good qualities (sarvākuśaladharmānugata) while there is no transmigration of nature. Just as empty space is united in the sameness while it displays different figures, in the same way, the vigour of the bodhisatvas is connected with the sameness of all qualities for all living beings while it shows in different kinds of deeds. The bodhisatva sees clearly the sameness of different kinds of accomplishments (sādhaka) and he does not hold it in his mind, even though he has undertaken [the practice of vigour]. In such a way, the vigour of the bodhisatva becomes like empty space.

善男子。喩如虚空無有疲惓。菩薩於無量劫。發勤精進無有疲厭。亦復如是。喩如虚空悉能容受一切諸色。然此虚空無有覆障。菩薩爲容受一切衆生。發勤精進平等無礙亦得如是。喩如虚空能生一切藥草叢林。然此虚空無有住處。菩薩爲増益一切衆生諸善根故發勤精進。無所依著無有住處亦復如是。喩如虚空至一切處然無有去。菩薩發勤精進爲至一切法故。而無至無不至亦復如是。喩如虚空非色。而於中見種種色。菩薩爲一乘故發勤精進。而爲成就純至故。示諸乘差別亦復如是。喩如虚空本性清淨。不爲客塵所汚。菩薩發勤精進本性清淨。爲衆生故現受生死。不爲塵累所染亦復如是。喩如虚空性是常法。無有無常。菩薩究竟爲不斷三寶故。發勤精進亦復如是。喩如虚空。無始無終不取不捨。菩薩發勤精進。無始無終不取不捨亦復如是。

如虚空無色於諸有情成就所作。菩薩精進亦復如是。依諸佛法成就一切有情事故。如虚空含容一切色。菩薩精進含容一切有情。離一切見亦復如是。如虚空一切草木生長無根無住。菩薩精進生長一切佛法。如虚空遍一切處無所動搖。菩薩精進遍一切善法。無所動相亦復如是。如虚空等現種種色。菩薩精進等爲有情。示現修習平等思惟。皆無所得亦復如是。善男子是爲菩薩修行精進波羅蜜多猶若虚空。

ji ltar nam mkha’ gzugs med ciṅ sems can thams cad rab tu rgyu ba de bźin du byaṅ chub sems (4) dpa’ rnams kyi brtson ’grus de yaṅ chos thams cad la mi gnas śiṅ sems can thams cad yoṅs su smin par byed do || ji ltar nam mkha’ gzugs thams cad la go skabs ’byed ciṅ bla gab med pa de bźin du byaṅ chub sems dpa’ rnams kyi brtson ’grus de yaṅ sems dpa’ can thams (5) cad la go skabs ’byed ciṅ lta ba thams cad daṅ bral ba’o || ji ltar nam mkha’ las rtswa daṅ | nags tshal daṅ | lo tog skye yaṅ rtsa ba med ciṅ gnas med pa de bźin du byaṅ chub sems dpa’ rnams kyi brtson ’grus de yaṅ saṅs rgyas kyi chos thams cad skyed kyaṅ ’jig tshogs la (6) lta ba’i rtsa ba la gnas pa med do || ji ltar nam mkha’ thams cad du soṅ yaṅ ’pho ba’i mtshan ñid ma yin pa de bźin du byaṅ chub sems dpa’i brtson ’grus de yaṅ dge ba’i chos thams cad kyi rjes su soṅ yaṅ ’pho ba’i mtshan ñid ma yin no || ji ltar nam mkha’ mtshuṅs par (7) sbyor źiṅ gzugs tha dad par ston pa de bźin du byaṅ chub sems dpa’ rnams kyi brtson ’grus de sems can thams cad la chos thams cad mtshuṅs par sbyor źiṅ spyod pa sna tshogs kun du ston to || nam byaṅ chub sems dpa’ gaṅ kun du sgrub par byed pa de mñam pa ñid bas (258b1) yaṅ dag par rjes su mi mthoṅ źiṅ | gaṅ la rtsom pa de yaṅ rnam par brtags nas mi dmigs te | de ltar na byaṅ chub sems dpa’i brtson ’grus nam mkha’ daṅ mtshuṅs pa yin no ||

Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata):

善男子。精進有二種。始發精進。終成精進。菩薩以始發精進習成一切善法。以終成精進分別一切法不得自性。唯所集善根見是平等。所見平等亦非平等。善男子。喩如工匠刻作木人身相備具。所作事業皆能成辦。於作不作不生二想。菩薩爲成就莊嚴本願故。發勤精進修一切業。於作不作不生二想。去離二邊亦復如是。善男子。是爲菩薩行毘梨耶波羅蜜與虚空等。

爾時世尊説伽他曰。

de nas bcom ldan ’das kyis de’i tshes tshigs su bcad pa ’di dag gsuṅs so ||

57 After having generated the power by the strength of vigour, you should not hold your body and life (kāyajīvita) dear.
Train yourself in the practice of the awakening of the great one (māhātmya) and have an attitude of benefit to living beings.

勇猛所生精進力　無吝於身及命財
能行威徳大菩提　於諸有情恒利益

brtson ’grus (2) dag gi stobs kyis mthu bskyed nas | lus daṅ srog la’aṅ phaṅs par mi byed ciṅ ||
bdag ñid chen po byaṅ chub spyad pa spyod | sems can phan pa’i don byed phan sems pa ||

58 As long as you have accumulated conditioned states in previous existences (pūrvabhava), that long you will stay in cyclic existence, trying to arrive at the qualities of awakening (bodhiguṇa),
but you still should not get tired: do generate vigour again and again.

往昔所修功徳利　不生厭倦常修習

sṅon gyi srid par ’dus byas ci srid pa | byaṅ chub yon tan phyin ni de srid ’khor ||
de dag skyo bar (3) ’gyur ba’aṅ yoṅ med de | phyi phyir brtson ’grus dag ni rab tu skyed ||

59 Strive to release incalculable numbers of beings, to worship innumerable buddhas, to see countless Buddha-fields, and to discipline numerous evil ones (māra).

愛樂解脱諸有情　於諸如來常供養
願遊無量諸佛刹　推伏一切諸魔羅

sems can bsam mi khyab pa dgrol bar brtson | saṅs rgyas bsam mi khyab pa mchod par brtson ||
źiṅ rnams bsam gyis mi khyab blta bar brtson | bsam gyis mi khyab bdud rnams gdul bar brtson ||

60 Strive to give countless gifts, to maintain inconceivable morality (śīla), to train yourself in inconceivable patience (kṣānti), and to practice unthinkable vigour (vīrya).

常樂給施一切人　常樂護持於淨戒
常樂大慈相應念　常樂勤集諸善根

(4) sbyin pa bsam gyis mi khyab gtaṅ brab brtson | tshul khrims bsam gyis mi khyab bsruṅ bar brtson ||
bzod pa bsam gyis mi khyab bsgom par brtson | brtson ’grus bsam gyis mi khyab dge bar brtson ||

61 Strive to reflect on unthinkable meditation (dhyāna), to cultivate inconceivable insight (prajñā), to develop inconceivable friendliness (maitrī), and to achieve benefits and merits (guṇā).

思惟無量禪定心　以大智慧常觀察
無量慈心捨瞋恚　功徳利益正修行

bsam gtan bsam gyis mi khyab sems par brtson | śes (5) rab bsam gyis mi khyab bsgom par brtson ||
byams pa bsam gyis mi khyab bsgom par brtson | don daṅ yon tan sgrub pa rab tu brtson ||

62 Strive not to hold life (jīva) and body (kāya) dear, to be liberated from all afflictions (kleśa) and conflicts (kalaha), to understand emptiness (śūnyatā), liberation (vimokṣa) and selflessness (nirātmya), and [to achieve] the nature of greatness (māhātmya) which is selflessness in oneself.

於身於命無所慳　善能解脱諸煩惱
常修無我空解脱　離相無相大威徳

srog daṅ lus kyaṅ mi phaṅs brtson par byed | ñon moṅs ’thab pa kun las rnam par ’grol ||
stoṅ pa rnam thar bdag med mṅon (6) par brtson | bdag la bdag med che ba’i bdag ñid brtson ||

63 Strive for awakening (bodhi) freed from false view (darśana), and for essential nature (svabhāva) which is like an illusion (māya) and mirage (marīci).
Strive to attain non-thought (acitta), even though the thought does not exist in reality, and to teach unchanging dharmas.

永離諸見修菩提　如幻陽焔觀自性
樂説空法無思慮

lta las rnam grol byaṅ chub phyir yaṅ brtson | sgyu ma smig rgyu’i ṅo bo ñid du brtson ||
sems med sems kyaṅ sems ma yin pa thob | gyo ba med pa’i chos rnams ston par brtson ||

64 Even though engaged with all beings, he is still free from them; he always strives to recite and read,
but he transcends truth or untruth (dharmādharma) and strives for the essential nature of words and letters (śabdākṣarasvabhāva).

依世淨行讀諸經
於法無法二倶亡　不捨音聲及文字

’gro ba kun du spyod (7) ciṅ rnam par grol | bśad ciṅ klog pa la ni rtag tu brtson ||
chos daṅ chos min gñis las śin tu ’das | sgra daṅ yi ge’i ṅo bo ñid la brtson ||

65 He explains thousands of scriptures to living beings, even though the qualities of the Buddha (buddhaguṇa) are incalculable.
Even though the bad behaviour of living beings (satvacarita) is endless, the wise will always practice vigour [on their behalf].

於世常説諸經典　讃佛功徳亦無邊
有情心行既難量　智者應生大精進

’gro ba rnams la mdo sde stoṅ rnams smra | saṅs rgyas yon tan rnams ni mtha’ yaṅ med ||
sems can spyod pa (259a1) rnams la’aṅ mtha’ med de | mkhas pa de la rtag tu brtson ’grus sbyor ||

66 He should be engaged in the behaviour of the endless numbers of living beings, [even though] these dharmas never arise nor disappear (anutpādānirodha).
Not being discouraged, the wise men should practice great wave of vigour again and again and guide beings to cultivate such teachings.

悟於無量有情性　不滯於生及不生
能以無邊精進心　常習度生諸淨法

sems can spyod mtha’ med la rab tu ’jug | chos ’di rnams ni skye med ’gag med de ||
mkhas pa de dag sems kyaṅ mi źum źiṅ | phyi phyir brtson ’grus rlabs chen (2) rab bskyed de ||
’di ’dra’i chos la sems can bsgom du btsud ||

5. Dhyāna How, son of good family, does the meditation of the bodhisatva become like empty space (kathaṃ kulaputra bodhisatvasya dhyānaṃ gaganasamam)?

善男子。云何菩薩摩訶薩行禪波羅蜜與虚空等。

善男子云何菩薩修行禪定波羅蜜多猶若虚空。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ bsam gtan nam mkha’ daṅ mtshuṅs pa yin źe na |

Son of good family, the meditation of the bodhisatva becomes like the expanse of the sky when he is endowed with the four dharmas. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya dhyānaṃ gaganasamā bhavati | katame catvāraḥ) To wit, a) even if his thought is still during in the meditative absorption (pratisaṃlayana), he does not make it as an object of particular reflection (na samanupaśyati); b) while turning back the thought from outside, the external thought (bahirdhācitta) is still in activity, but he has no conception of it (nopalabhate); c) by the sameness of his own thoughts (svacittasamatā) he enters into concentration (samāpatti) on the universal sameness of the thoughts of all beings (sarvasatvacittasamatā); d) and that the sameness of the thoughts is the entering into concentration on the sameness of all dharmas being like an illusion; When he is endowed with those four dharmas, son of good family, the meditation of the bodhisatva becomes like the expanse of the sky (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya dhyānaṃ gaganasamaṃ bhavati).

善男子。若菩薩成就四法。行禪波羅蜜與虚空等。何等爲四。善男子。若菩薩專其内心。亦不見内心。遮縁外界諸心。亦不見外心行處。以己心平等故。知一切衆生心平等。亦不依二法心及平等思惟。法界定性無攝無亂。知一切法性無有戲論。是爲菩薩成就四法。行禪波羅蜜與虚空等。

若菩薩成就四法。修行禪定波羅蜜多猶若虚空。云何爲四。所謂安心於内内心無所見。制心於外外心無所得。由自心平等故知一切有情心亦平等。彼心及平等思惟證知皆如幻化。是爲菩薩成就四法修行禪定波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ bsam gtan nam mkha’ daṅ mtshuṅs pa yin (3) te | bźi gaṅ źe na | ’di lta ste sems naṅ du yaṅ dag ’jog la naṅ du sems gnas par yaṅ yaṅ dag par rjes su mi mthoṅ ba daṅ | sems phyi rol nas kyaṅ zlog la phyi rol du sems rgyu ba yaṅ mi dmigs pa daṅ | bdag gi sems mñam pa ñid kyis sems can thams (4) cad kyi sems kyaṅ mñam pa ñid du sñoms par ’jug pa daṅ | sems mñam pa ñid de yaṅ sems sgyu ma’i chos su mñam pa ñid du sñoms par ’jug pa ste | rigs kyi bu chos bźi po de dag daṅ ldan byaṅ cub sems dpa’ bsam gtan nam mkha’ daṅ mtshuṅs pa yin no ||

Son of good family, there are eight purities of meditation of the bodhisatvas, which are like the expanse of the sky. What are these eight? (ime kulputra aṣṭaviśuddhayo bodhisatvasya dhyānaṃ gaganasamā bhavati. kathame aṣṭau?) a) while meditating, he does not meditate abiding in the parts of personality (skandha); b) while meditating, he does not meditate abiding in spheres of perception (dhātu); c) while meditating, he does not meditate abiding in fields of the senses (āyatana); d) while meditating, one he not meditate abiding in this world (loka); e) while meditating, he does not meditate abiding in the next world (paraloka); f) while meditating, he does not meditate abiding in the world of desire (kāmadhātu); g) while meditating, he does not meditate abiding in the world of form (rūpadhātu); h) while meditating, he does not meditate abiding in the world without form (ārūpyadhātu); Son of good family, those eight are the pure meditations of the bodhisatvas.

善男子。若菩薩成就八法。能淨禪波羅蜜。何等爲八。善男子。若菩薩不依諸陰修禪。不依諸界修禪。不依諸入修禪。不依三界修禪。不依現世修禪。不依後世修禪。不依道修禪。不依果修禪。是爲菩薩成就八法。能淨禪波羅蜜。喩如虚空無所依著。菩薩修禪無所依止亦復如是。喩如虚空無所愛戀。菩薩修禪離諸染著亦復如是。喩如虚空不著諸見。菩薩修禪捨離諸見亦復如是。喩如虚空無有諸慢。菩薩修禪離諸憍慢亦復如是。喩如虚空究竟無滅。菩薩修禪善入法性究竟不退亦復如是。喩如虚空不可破壞。菩薩修禪不壞本際亦復如是。喩如虚空無有變易。菩薩修禪不變如如亦復如是。喩如虚空非心離心。菩薩修禪離心意識亦復如是。

復次善男子若菩薩成就八法。能淨修行禪定波羅蜜多。云何爲八。所謂不依蘊而修禪定。不依處而修禪定。不依界而修禪定。不依現世而修禪定。不依他世而修禪定。不依欲界而修禪定。不依色界而修禪定。不依無色界而修禪定。是爲菩薩成就八法。能淨修行禪定波羅蜜多猶若虚空。

(5) rigs kyi bu byaṅ chub sems dpa’ rnams kyi bsam gtan yoṅs su dag pa ’di brgyad de | brgyad gaṅ źe na | ’di lta ste | bsam gtan byed kyaṅ phuṅ po la gnas te bsam gtan mi byed pa daṅ | bsam gtan byed kyaṅ khams la gnas te bsam gtan mi byed pa daṅ | (6) bsam gtan byed kyaṅ skye mched la gnas te bsam gtan mi byed pa daṅ | bsam gtan byed kyaṅ ’jig rten ’di la gnas te bsam gtan mi byed pa daṅ | bsam gtan byed kyaṅ ’jig rten pha rol la gnas te bsam gtan mi byed pa daṅ | bsam gtan byed kyaṅ ’dod (7) pa’i khams la gnas te bsam gtan mi byed pa daṅ | bsam gtan byed kyaṅ gzugs kyi khams la gnas te bsam gtan mi byed pa daṅ | bsam gtan byed kyaṅ gzugs med pa’i khams la gnas te bsam gtan mi byed pa ste | rigs kyi bu brgyad po de dag ni byaṅ chub (259b1) sems dpa’ rnams kyi bsam gtan yoṅs su dag pa’o ||

Furthermore, reflecting on the thought (cittanidhyapti) is the purity of meditation (dhyānaviśuddhi). What then is the true state of reflecting on the thought (tatra katamā nidhyapticittatā)? With regard to the dharma, being neither conceited nor depressed (anunnāmāvanāmatā); not to praise or blame; no change (avikāratā); no false discrimination (avikalpatā); no increasing; no diminishing; no grasping (agrahaṇatā); not getting rid of (atyāgatā); no darkness (anandhakāratā); no lightness (anābhāsatā); no thought-constructions (akalpatā); no imaginations (avikalpatā); no concepts (asaṃjñā); no mental efforts (amanaskāratā); not oneness (anekatā); not twoness; not twolessness; unmoving (aniñjya); no conceitedness (nirmāṇatā); no discursive thinking (aprapañca); no accumulation (upacaya); no decrease (apacaya); not being cultivated (abhāvanā); no fear (abhayatā); not being dependent on any characteristic or object (sarvanimittālambanāniśritā); not being dependent on the thoughts, that are [the state] of reflecting on the thought (yā cittaniśritatā sā cittanidyaptiḥ). Since reflecting on the thought (cittanidhyapti) is not distracted (na dhāvati) by [visual] forms (rūpa), knowing the eye, [visual] forms, and consciousness (cakṣūrūpavijñāna) he practices meditation purified in respect of its proper essential character (svalakṣaṇaviśuddhaṃ dhyānaṃ dhyāyati). Since reflecting on the thought (cittanidhyapti) is not distracted (na dhāvati) by sounds (śabda), knowing the ear, sound, and consciousness (śrotraśabdavijñāna) he practices meditation purified in respect of its proper essential character (svalakṣaṇaviśuddhaṃ dhyānaṃ dhyāyati). Since reflecting on the thought is not distracted (na dhāvati) by scents (gandha), knowing the nose, scents, and consciousness (ghrāṇagandhavijīāna) he practices meditation purified in respect of its proper essential character (svalakṣaṇaviśuddhaṃ dhyānaṃ dhyāyati). Since reflecting on the thought is not distracted (na dhāvati) by tastes (rasa), knowing the tongue, tastes, and consciousness (jihvārasavijīāna) he practices meditation purified in respect of its proper essential character (svalakṣaṇaviśuddhaṃ dhyānaṃ dhyāyati). Since reflecting on the thought is not distracted (na dhāvati) by tangibles (sparśa), knowing the body, tangibles, and consciousness (kāyasparśavijīāna) he practices meditation to purify one’s own nature (svalakṣaṇaviśuddhaṃ dhyānaṃ dhyāyati). Since reflecting on the thought is not distracted (na dhāvati) by dharmas (dharma), knowing the mind, dharmas, and consciousness (manasdharmavijīāna) he practices meditation to purify one’s own nature (svalakṣaṇaviśuddhaṃ dhyānaṃ dhyāyati).

善男子。菩薩以平等心修禪。非不平等心。云何心平等。若心不高不下。無求無非求。無作無非作。無分別無非分別。無行無非行。無取無捨無闇無明無知無念無非知無非念。不一不異非二非不二。無動無不動。無去無不去。無修無非修。心不縁於一切境界。是謂平等心以菩薩心平等故。不取於色。去離眼色二法。而修於禪。以心平故。不取聲香味觸法。去離意法二法。而修於禪。 . See two records above. See three records above. See four records above.

復次善男子菩薩以專注心禪定清淨。云何專注。於法名字不除不加。無變異無差別無損無益 : 無損無取無捨無暗無明無分別非不分別無想無作意。無一無二亦無無一二。無動無思無戲論。無積聚亦無無積聚。不思惟一切相。心無所住名爲專注。專注心不流散。於色眼色識遠離故自相清淨。觀行專注心不流散。於聲耳聲識遠離故自相清淨。專注心不流散。於香鼻香識遠離故自相清淨。專注心不流散。於味舌味識遠離故自相清淨。專注心不流散。於觸身觸識遠離故自相清淨。專注心不流散。於法意法識遠離故自相清淨。

gźan yaṅ ṅes par rtog pa’i sems ni bsam gtan yoṅs su dag pa ste | de la ṅes par rtog pa’i sems ñid gaṅ źe na | gaṅ chos rnams la mi mtho mi dma’ ba || mi stod mi smod pa | ’gyur ba med pa | rnam par mi rtog (2) pa | stsogs pa med pa | ’bri ba med pa | ’dzin pa med pa | gtoṅ ba med pa | mun pa med pa | snaṅ ba med pa | rtog pa med pa | rnam par rtog pa med pa | ’du śes med pa | yid la byed pa med pa | gcig pa’aṅ ma yin | gñis pa’aṅ ma yin | gñis ma yin pa’aṅ ma yin pa | (3) g-yo ba med pa | rlom sems med pa | spros pa med pa | stsogs pa med pa | bri ba med pa | sgom pa med pa | ’jigs pa med pa ste | gaṅ mtshan ma daṅ dmigs pa thams cad la mi gnas pa | gaṅ sems mi gnas pa de ni sems ṅes par rtog pa’o || sems ṅes par rtog pa (4) ni gzugs rnams la mi rgyug ste | mig daṅ gzugs daṅ rnam par śes pa rig ciṅ raṅ gi mtshan ñid rnam par dag par bsam gtan byed do || sems ṅes par rtog pa ni sgra rnams la mi rgyug ste | rna ba daṅ sgra daṅ rnam par śes pa rig ciṅ raṅ gi mtshan ñid rnam par dag par bsam (5) gtan byed do || sems ṅes par rtog pa ni dri rnams la mi rgyug ste | sna daṅ dri daṅ rnam par śes pa rig ciṅ raṅ gi mtshan ñid rnam par dag par bsam gtan byed do || sems ṅes par rtog pa ni ro rnams la mi rgyug ste | lce daṅ ro daṅ rnam par śes pa rig ciṅ raṅ gi mtshan ñid rnam (6) par dag par bsam gtan byed do || sems ṅes par rtog pa ni reg pa rnams la mi rgyug ste | lus daṅ reg pa rnam par śes pa rig ciṅ raṅ gi mtshan nid rnam par dag par bsam gtan byed do || sems ṅes par rtog pa ni chos rnams la mi rgyug ste | yid daṅ chos daṅ (7) rnam par ses pa rig ciṅ raṅ gi mtshan nid rnam par dag par bsam gtan byed do ||

Just as, son of good family (tadyathā kulaputra), empty space does not get burned in the destroying fire at the end of a Kalpa (kalpoddāha) and is not flooded in the destruction by water [at the end of an aeon] (apskandha), in such a way, the meditation of the bodhisatva does not get burned by any affliction (sarvakleśa) and is not attached to the [four] meditations, [eight] liberations, concentrations, and attainments of meditation (sarvadhyānavimokṣasamādhisamāpatti). [The meditation of bodhisatva] establishes living beings with distracted thoughts (vikṣiptacittā) in the state of concentration (samāhita). If he is in the state of concentration, but ends up in an unpleasant situation, he is not irritated (apratihata). Even thought he always manifests peacefulness (upaśānta) to noble beings (āryajana), he makes flaming efforts (dīptavīrya) in order to bring ordinary people (anāryajana) to maturity. Being in the state of sameness in concentration (samāhitasamatā), he still teaches those with irregular behaviour (asamacaryā) by means of various kinds of teachings. He does not see the irregular (asama) in terms of sameness (samatā), and he does not obstruct (virudhyate) the irregular (asama) with sameness (samatā). Since he is unobstructed (aviruddha), he is called the meditator (dhyāyin) whose thought is just like open space (gaganasamacitta), without any obstruction; he is called a meditator with great insight (mahāprajña); he is called the meditator who is not dependent on consciousness (vijñānāpratiṣṭhita). When meditation is understood in this way, then the meditation of the bodhisatva is like the expanse of open space (gaganasama), which is not dependent on anything (apratiṣṭhitadhyāna).

善男子。喩如虚空火災起時不能焚燒。水災起時不爲所漂。菩薩不爲諸煩惱火之所焚燒。不爲諸禪解脱三昧所漂。受生自無定亂。亂心衆生能令得定。自行已淨不捨精進。與平等等示現差別。 . 而不見平等及不平等二相。善能遍觀智慧眞性。其心不爲愛見所覆。於諸行中行無所著與虚空等。善男子。是爲菩薩行禪波羅蜜與虚空等。

善男子譬如虚空。於劫燒時不爲所燒。於水災時不爲所濕。如是菩薩修習禪定。不爲一切諸煩惱火之所焚燒。一切解脱等持等至。常無間雜令散動有情。安住禪定而於禪定不生愛味。於諸聖人常現寂靜。非聖人所勤成就之。常令定心住於平等。不平等者説法化導。不見平等及不平等。於等不等亦不相違。心無有礙猶如虚空。是故名爲修禪定者。亦名勝慧修禪定者。亦名不住識修禪定者。由此定故而彼菩薩。獲得如是無住禪定猶若虚空。

rigs kyi bu ’di lta ste dper na | bskal pas sreg pa na nam mkha’ mi ’tshig ciṅ | chus ’jig pa na nam mkha’ gśer bar mi ’gyur ba de bźin du | byaṅ chub sems dpa’i (260a1) bsam gtan nam mkha’ daṅ mtshuṅs pa yaṅ ñon moṅs pa thams cad kyis mi ’tshig ciṅ bsam gtan daṅ | rnam par thar pa daṅ | tiṅ ṅe ’dzin daṅ | sñoms par ’jug pa thams cad la ’aṅ ma chags pa yin no || mñam par bźag pa yaṅ yin la sems (2) rnam par g-yeṅs pa’i sems can rnams kyaṅ śin tu ’god do || mñam par bźag kyaṅ dga’ ba med la laṅs nas kyaṅ khoṅ khro ba med pa yin no || ’phags pa’i skye bo rnams la źi ba ñe bar ston kyaṅ ’phags pa ma yin pa’i skye bo rnams yoṅs su smin par bya ba’i phyir brtson (3) ’grus rab tu ’bar bar yaṅ byed do || mñam par bźag ciṅ mñam pa yaṅ yin la mi mñam par spyod pa rnams la tha dad par ston pa yaṅ rab tu ston to || mñam pa ñid kyis mi mñam pa yaṅ mi mthoṅ la | mi mñam pas mñam pa ñid daṅ ’gal bar yaṅ mi byed do || de ni (4) mi ’gal źiṅ ’gal ba med pa nam mkha’ daṅ mtshuṅs pa’i sems kyi bsam gtan pa źes bya’o || śes rab che ba’i bsam gtan pa źes bya’o || rnam par śes pa rab tu mi gnas pa’i bsam gtan pa źes bya’o || gaṅ gis bsam gtan de ltar mṅon par rtogs pa’i byaṅ (5) chub sems dpa’ de bsam gtan nam mkha’ daṅ mtshuṅs pa ste | mi gnas pa’i bsam gtan yin no ||

Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata):

爾時世尊説伽他曰。

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsuṅs so ||

67 They purify the abilities of perception (indriya) by meditation, and concentrate with one-pointed mind (ekāgramanas) by recollection (smṛti).
Even though they are not dependent on anything, they still remains absorbed in sameness toward all beings (sarvajagat).

善護諸根修靜慮　常定不著於有情
等引平等度世間

bsam gtan rnams kyis dbaṅ po yoṅs su dag || dran pa rtse gcig yid ni (6) mñam par bźag ||
gnas rnams thams cad la yaṅ mi gnas śiṅ || ’gro ba kun la mñam ñid sñoms par bźag ||

68 Even though they remain in the inner and outer aspects of existence, they are not dependent on the parts of personality, fields of the senses, or spheres (skandhāyatanadhātu).
[Staying] in the transcendent sphere (vivekagocara) of tranquility (upaśānta), the wise are always in the state of concentration (samāhita).

於内於外常安住　不依於蘊及處界
遠離境界住寂靜　智者其心常在禪

naṅ daṅ phyi rol dag na gnas pa yi || phuṅ po skye mched khams la mi gnas śiṅ ||
ñe bar źi ba dben pa spyod yul te || mkhas pa de dag rtag (7) tu mñam par bźag ||

69 Since they are always concentrated in universal sameness (samatā), their minds (manas) are similar to (samasadṛśa) the sphere of the dharma (dharmadhātu).
Their thoughts are absolutely dissociated (atyantavivikta), but they still manifest it. The wise meditate on everything, but they are not attached to anything.

於等不等皆平等　達於法界無高下
見心與意皆寂靜

mñam pa ñid kyis rtag tu mñam bźag pa || chos kyi dbyiṅs daṅ mñam źiṅ mtshuṅs pa’i yid ||
śin tu dben pa’i sems kyaṅ ston byed ciṅ || mkhas pa bsam gtan kun la’aṅ mi chags so ||

70 In order to bring living beings to maturity, they teach about the end of death (cyuti) and birth (jāti).
They never give up (parijahāti) concentrating (samādhi), they are the way they are by the power of the understanding of thoughts (cittāvabodhi).

爲令世間成就故　示現諸禪及變易
彼無變易及禪定　自在心趣亦復然

’gro ba rnams kyaṅ yoṅs su smin bya’i phyir || (260b1) ’chi ’pho skye ba ’chi ba ñer ston kyaṅ ||
tiṅ ṅe ’dzin las de dag mi ñams te || de ni sems rtogs dbaṅ gis de ’dra’o ||

71 While in the state of concentration (samādhi) of the sphere without form (ārūpyadhātu), [they still practice] for the sake of the maturation (pariṇāmanā) of living beings.
Illuminating the sphere of desire (kāmadhātu), they are dependent on neither themselves nor living beings.

現境無色禪定中　示現欲界亦如是
皆爲有情成就故　彼復不著於有情

gzugs med tiṅ ṅe ’dzin kyaṅ spyod yul la || sems can rnams ni yoṅs su smin bya’i phyir ||
’dod pa’i khams su’aṅ rab tu snaṅ byed de || de dag (2) bdag daṅ sems can mi gnas so ||

72 The sphere of existence is like empty space (gagana), an illusion (māyā), a mirage (marīci), like a dream (svapna), the moon reflected in water (udakacandra), and a cloud (megha).
They, having understood the essential character of all dharmas like this, always remain in the state of concentration.

境界如空如幻化　陽炎水月夢及雲
已知禪定及世間

nam mkha’ daṅ ni mtshuṅs pa’i spyod yul te || sgyu ma daṅ yaṅ mtshuṅs śiṅ smig rgyu ’dra ||
rmi lam chu zla sprin gyi mtshan ñid du || chos rnams śes nas rtag tu mñam par bźag ||

73 In the sphere of thoughts (cittagocara) with all beings, they engage their though and consciousness in living beings.
Since their continuity of thoughs (cittasaṃtāṇa) is unobstructed (anāvaraṇa), they have insight (prajñā) also in the continuity of their own thoughts.

即轉世心成智慧　不能覆蔽於心故
則得生於自在心

’gro ba kun gyis sems kyi spyod yul du || ’gro ba rnams (3) la sems daṅ blo ’jug ciṅ ||
sems rgyud la ni sgrib pa med pa ste || raṅ gi sems kyi rgyud kyaṅ rab tu śes ||

74 By means of skill in meditation (dhyāna) and the supernormal knowledge of magical power (ṛddhyabhijñā), they go to a great number of millions of Buddha-fields (buddhakṣetra) to make offerings to innumerable Buddhas, with a mind removed from the vice of all ignorance (sarvājñānakleśa),

了達禪定及神通　遊歴遍於倶胝刹
普能供養於諸佛　無知惑障悉斷除

bsam gtan rdzu ’phrul mṅon śes mkhas pa yis || źiṅ rnams maṅ po bye bar der ’gro źiṅ ||
mi śes ñon moṅs thams cad spaṅs pa’i yid || rgyal ba bsam (4) mi khyab la mchod par byed ||

75 Having trained senses (indriya) and [attained] the tranquility of minds, they become perfected in peaceful meditation (śamatha) without any false discrimination (avikalpa).
Having made living being’s minds tranquil, they are always concentrated on the strength of insight (prajña).

諸根調伏意寂然　度奢摩他無分別
世間及意倶清淨　常恒智力寂亦然

dbaṅ po rnams ni dul źiṅ źi ba’i yid || źi gnas pha rol phyin ciṅ mi rtog pa ||
de ni ’gro ba rnams la źi ba’i yid || rtag tu ye śes stobs la mñam par bźag ||

76 Even if they are in the state of universal sameness, there is nothing to be attained because it is beyond distinguishing marks (animitta).
They who abide in the universal sameness (samatāpratiṣṭhita) are always in the state of concentration.

以無所得住平等　故名平等遍無相
若於平等無所住　是故名爲得定者

mñam pa ñid daṅ mñam pa’aṅ yoṅ med la || mñam pa ñid ces bya bar (5) mtshan med de ||
mñam ñid de la gaṅ dag rab gnas pa || de dag rtag tu mñam par bźag pa yin ||

6. Prajñā How, son of good family, does the insight of the bodhisatva become like empty space (kathaṃ kulaputra bodhisatvasya prajñāṃ gaganasamam)?

善男子。云何菩薩行般若波羅蜜與虚空等。

善男子云何菩薩修行般若波羅蜜多猶若虚空。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ śes rab nam mkha’ daṅ mtshuṅs pa yin źe na |

Son of good family, the insight of the bodhisatva becomes like the expanse of the sky when he is endowed with the four qualities. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya prajñā gaganasamā bhavati | katame catvāraḥ) They are, to wit, a) entering into the purity of all beings through the purity of the expanse of the sky (sarvasatvaviśuddhipraveśo gaganaviśuddhyā); b) entering into the purity of all consciousness through the purity of knowledge (sarvavijñānaviśuddhipraveśo jñānaviśuddhyā); c) entering into the purity of self and living beings, life principle, and person through the purity of sphere (ātmasatvajīvapudgalaviśuddhipraveśo dhātuviśuddhyā); d) understanding the purity of all letters through the purity of meaning (sarvākṣaraviśuddhiprativedhato ’rthaviśuddhyā); When he is endowed with those four qualities, son of good family, the insight of the bodhisatvas becomes like the expanse of the sky.

善男子。若菩薩成就四法。行般若波羅蜜與虚空等。何等爲四。善男子。若菩薩以我淨故。知衆生亦淨。以知淨故知識亦淨。以義淨故知文字亦淨。以法界淨故知一切法亦淨。 . 是爲菩薩成就四法行般若波羅蜜與虚空等。

若菩薩成就四法。修行般若波羅蜜多猶若虚空。云何爲四。所謂由虚空清淨故入一切有情清淨。由智清淨故入一切識清淨。由法界清淨故入我人有情壽者清淨。由義清淨故入一切文字清淨。是爲菩薩成就四法。修行般若波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ sems (6) dpa’ chen po śes rab nam mkha’ daṅ mtshuṅs pa yin te | bźi gaṅ źe na | ’di lta ste | nam mkha’ rnam par dag pas sems can thams cad rnam par dag par ’jug pa daṅ | ye śes rnam par dag pas rnam par śes pa thams cad rnam par dag par ’jug pa daṅ | (7) chos kyi dbyiṅs rnam par dag pas bdag daṅ sems can daṅ srog daṅ gaṅ zag rnam par dag par ’jug pa daṅ | don rnam par dag pas yi ge thams cad rnam par dag par rab tu rtogs pa ste | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ śes rab (261a1) nam mkha’ daṅ mtshuṅs pa yin no ||

Son of good family, there are eight purities of the insight of the bodhisatvas. What are the eight? (ime kulputra aṣṭaviśuddhayo bodhisatvasya prajñā gaganasamā bhavati. kathame aṣṭau) To with, a) although they attain all good qualities (sarvakuśaladharmasamudāgamata), they do not stick to the view of eternity (śāśvatadṛṣṭi); b) although they strive to get rid of all bad qualities (sarvākuśaladharmaprahāṇavīryārambha), they do not fall into the view of annihilation (uccheda); c) although they enter into dependent origination (pratītyasamutpādapraveśa), they are not contradictory (virudhyate) with the tolerance that all things are unborn (anutpattikadharmakṣānti); d) although they illuminate four kinds of special knowledge (catasraḥ pratisaṃvida), they are not attached to interpretation and eloquence (niruktipratibhāna); e) although they teach four summaries of the dharma (dharmoddāna), they never see anything (na samanupaśyanti) in impermanence, suffering, selfless, or quiescence (anityaduḥkhānātmaśānta); f) although they teach to enter into action and duties (karmakāryāvatāra), they are free from karmic result (vipāka) and also not disturbed by performing deeds (karmakāra); g) although they are established in the knowledge of teachings (dharmajñāna) which is beyond discursive thinking (niṣprapañca), they elucidate the division of words of all teachings (sarvadharmapadaprabheda); h) they attain the illumination of all teachings (sarvadharmāloka) and teach living beings about impurity and purification (saṃkleśavyavadāna). Those eight are, son of good family, the pure insights of the bodhisatvas.

善男子。若菩薩摩訶薩成就八法。能淨般若波羅蜜。何等爲八。善男子。若菩薩精勤欲斷一切不善法而不著斷見。精勤欲生一切善法而不著常見。 . 知一切有爲法皆從縁生。而不動於無生忍法。善分別説一切字句。而常平等無有言説。善能辨宣一切有爲無常苦法。於無我法界寂靜不動。能善分別諸所作業。而知一切法無業無報。善能分別垢法淨法。而知一切法性常淨。善能籌量三世諸法。而知諸法無去來今。是爲菩薩成就八法能淨般若波羅蜜。

復次善男子若菩薩成就八法。能淨修行般若波羅蜜多。云何爲八。所謂勤集一切善法不著常見。勤斷一切不善法不著斷見。知縁起法而不違於無生法忍。現四無礙解而不著於四辯。善能決擇四鄔馱南不見無常苦無我寂靜。善説業果而亦不動。於無業果住無戲論。智常顯説一切法句差別之相。善得一切淨法光明。於諸有情説於清淨及雜染法。是爲菩薩成就八法能淨修行般若波羅蜜多。

rigs kyi bu byaṅ chub sems dpa’ rnams kyi śes rab yoṅs su dag pa ni ’di brgyad de | brgyad gaṅ źe na | ’di lta ste | dge ba’i chos thams cad yaṅ dag par sgrub kyaṅ rtag par lta bar mi sbyor ba daṅ | mi dge (2) ba’i chos thams cad spoṅ bar brtson ’grus rtsom yaṅ chad par ltar bar mi ltuṅ ba daṅ | rten ciṅ ’brel par ’byuṅ ba la ’jug kyaṅ mi skye ba’i bzod pa daṅ ’gal bar mi byed pa daṅ | so so yaṅ dag par rig pa bźi śes par snaṅ yaṅ ṅes pa’i tshig gi spobs pa la mi chags pa daṅ | (3) chos kyi sdom bźi’aṅ ston la mi rtag pa daṅ | sdug bsṅal ba daṅ | bdag med pa daṅ | źi ba ñid du dṅos po yaṅ dag par rjes su mi mthoṅ ba daṅ | las daṅ bya ba la ’jug pa rab tu ston kyaṅ las byed ciṅ rnam par smin pa med pa las kyaṅ mi g-yo ba daṅ | spros pa med pa’i chos (4) śes pa la gnas pa yin yaṅ chos thams cad kyi tshig rab tu dbye ba ṅes par bstan pa rab tu ston pa daṅ | chos thams cad kyi snaṅ ba la rab tu rñed pa yin gyis kun nas ñon moṅs pa daṅ rnam par byaṅ ba yaṅ sems can rnams la rab tu ston pa ste | rigs kyi bu brgyad po de dag (5) ni byaṅ chub sems dpa’ rnams kyi śes rab yoṅs su dag pa’o ||

Son of good family, just as the expanse of the sky is not practiced nor not practiced, in the same way, the bodhisatva practices the insight being free from all practice.

善男子。喩如虚空非行無行。菩薩行般若離一切行亦復如是。

Just as the the expanse of the sky is indestructible, in the same way, the bodhisatva practices insight which cannot be broken by any demon.

喩如虚空無能破壞。菩薩行般若一切諸魔無能壞者亦復如是。

Just as the nature of the expanse of sky is always calm (upaśānta), in the same way, the bodhisatva practices insight with understanding and seeing calmness.

喩如虚空性常寂靜。菩薩行般若覺見寂靜亦復如是。

Just as the nature of the expanse of the sky is always selfless (anātman), in the same way, the bodhisatva practices insight with understanding selflessness.

喩如虚空性常無我。菩薩行般若了知無我亦復如是。

Just as the nature of the expanse of the sky is not a being (satva), in the same way, the bodhisatva practices insight being free from belief in a being (sarvasatvadṛṣṭivigata).

喩如虚空性非衆生。菩薩行般若。離一切衆生見亦復如是。

Just as the nature of the expanse of the sky is not a life principle (jīva), in the same way, the bodhisatva practices insight being free from belief in a life principle (sarvajīvadṛṣṭivigata).

喩如虚空性無有命。菩薩行般若。離一切命見亦復是。

Just as the nature of the expanse of the sky is not a person (pudgala), in the same way, the bodhisatva practices insight being free from belief in a person (sarvapudgaladṛṣṭivigata).

喩如虚空性無有人。菩薩行般若。離一切人見亦復如是。

Just as the expanse of the sky is not substantial nor insubstantial, in the same way, the bodhisatva practices insight being free from belief in substance and non-substance.

喩如虚空非物非非物。不可名字。菩薩行般若。離物非物見亦復如是。

Further, the so-called ‘insight (prajñā)’ is a word for calm (upaśāntapada) because it is free from the flame of false discrimination (vikalpa), a word for the unchanging because of the purify of own character (nirvikārapadam etat svalakṣaṇaviśuddhatvāt), a word for no thought-constructions because it has no basis (nirvikalpapadam etad anāśrayatvāt), a word for being qua being because it is according to truth (yathābhūtapadam etad yathāsamyaktvāt); a word for truth because it is unchanging (satyapadam etad avikāratvāt), a word for right because it is imperishable (samyakpadam etad avināśatvāt), a word for acute (tīkṣṇa) intellect because it removes bondages (bandhanasamudghāta), a word for contentment because it has the good qualities of the noble (tṛptipadam etad āryaguṇatvāt), a word for penetration because it is well understood (nirvedhapadam etad suparīkṣitatvāt), a word for meaning because it is ineffable (arthapadam etad abhilapyatvāt), a word for sameness because it is without difference (samapadam etad nirviśiṣṭatvāt), a word for firmness because it is indestructible (sāratāpadam etad abhedyatvāt), a word for no darkness because it is not dependent on anything (anandhakārapadam etad apratiṣṭhitatvāt), a word for diamond (vajra) because it completely pierce [all dharmas], a word for liberation because it has been done what is to be done (uttāraṇapadam etad kṛtakaraṇīyatvāt), a word for purity because it is essentially undefiled (viśuddhipadam etad prakṛtyasaṃkliṣṭatvāt), a word for no darkness (anandhakāra) because it has no conception (upalambha) of appearances, a word for non-duality because it is beyond attribution (advayapadam etad asamāropatvāt), a word for perishability (kṣaya) because it is become exhausted and purified (kṣayapadam etad atyantakạyatvāt), a word for imperishability because it is unconditioned (akạyapadam etad asaṃskṛtatvāt), a word for no conditions because it is without connection (asaṃskṛtapadam etad aprayogatvāt), a word for empty space because it is perfectly pure (gaganapadam etat suviśuddhatvāt), a word for the expanse of the sky because it is free from obstructions (gaganapadam etad anāvaraṇatvāt), a word for making things clear (uttānīkaraṇa) in every direction because it abides in abiding (sthitisthiti), a word for no concepts because it is without a proper nature (anupalambhapadam etan niḥsvabhāvatvāt), a word for knowledge because it is free from the duality of consciousness and knowledge (jñānapadam etad vijñānajñānādvayatvāt), a word for uncrushability because it has no contrary (anavamṛdyapadam etad apratipakṣatvāt), a word for no body because it is not brought into being (aśarīrapadam etad anabhinirvṛttatvāt), a word for the thorough understanding because it is [free from] the suffering which conceptually constructed (parijñāpadam etad parikalpaduḥkhatvāt), a word for getting rid of all-pervasive origin of [suffering] because it conquered all tendencies of desires (tṛṣṇānuśaya), a word for cessation (nirodha) because it is without occurrence, a word for cultivation because it is the entering into the way of non-duality (bhāvanāpadam etad advayamārgapraveśatvāt), a word for awakening because of the remarkable (prabhāvita) perfect awakening, a word for the dharma because it is free from desire (dharmapadam etad virāga). Since the light of knowledge (jñānāloka) is the entrance into such a word, and not dependent on others (aparapratyaya), it is called insight. Since it is in accordance with the sky-like teaching among all the teachings of the Buddha (nirdeśa), he accordingly does not produce thought-constructions or fiction (na kalpayati na vikalpayati) even concerning the smallest dharma. That is the perfection of insight (prajñāpāramitā) of the bodhisatva becoming like the expanse of the sky.

善男子。般若是寂靜句義無微覺故。是不作句義自相淨故。是無變句義無行相故。是眞實句義不發動故。是不誑句義無有異故。是了達句義入一相故。是通明句義斷習氣故。是滿足句義無欲求故。是通達句義能正見故。是第一句義無所得故。是平等句義無高無下故。是牢固句義不可壞故。是不動句義無所依故。是金剛句義不可摧故。是已度句義所作辦故。是眞淨句義本性淨故。是無闇句義不恃明故。是無二句義不積聚故。是盡句義究竟盡相故。是無盡句義無爲相故。是無爲句義離生滅故。是虚空句義無障礙故。是無所有句義眞清淨故。是無處句義無行跡故。是無樔窟句義無所猗故。是智句義無識別故。是無降伏句義無群匹故。是無體句義不受形故。是知見句義知苦不生故。是斷句義知集無和合故。是滅句義究竟無生故。是道句義無二覺故。是覺句義覺平等故。是法句義究竟不變故。善男子。此般若不從他得。自證知見如性行故。知一切文字句義其猶如響。於諸言音隨應而報。其辯不斷。亦不執著文字言語。菩薩摩訶薩。如是能於一切言説中善能報答。知諸音聲言説如響。解不可得故。不生執著亦不戲論。善男子。是爲菩薩行般若波羅蜜與虚空等。

善男子當知般若是清淨句能摧惡覺故。是無變異句自相清淨故。是無分別句無可限齊故。是如實句性眞實故。是諦句無動瑤故。是誠實句無虚誑故。是聰慧句解諸縛故。是滿足句聖者功徳故。是通達句善能觀察故。是第一義句無所言説故。是平等句無差別故。是堅牢句不可壞故。是不動句無所依故。是金剛句能穿鑿故。是濟度句所作已辦故。是清淨句性無染故。是無暗句明無所得故。是無二句無有建立故。是盡句究竟盡滅故。是無盡句無爲常住故。是無爲句非生滅所攝故。是空句最清淨故。是虚空句無障礙故。是虚空道句無行迹故。是無所得句自性無故。是智句智識無二故。是無推句離對治故。是無身句無轉易故。是苦遍知句離遍計苦故。是集斷句害貪欲故。是證滅句究竟無生故。是修道句入無二道故。是佛陀句能生正覺故。是達摩句究竟離欲故。善男子。此般若不從他如是等類句義差別。智慧光明不屬於他。於所説法隨入少分。都無分別及所分別。是名修行般若波羅蜜多猶若虚空。

yaṅ śes rab ces bya ba ’di ni rnam par rtog pa kun nas ’bar ba med pa’i phyir ñe bar źi ba’i tshig go || raṅ gi mtshan ñid kyis rnam par dag pa’i phyir ’di ni mi ’gyur ba’i tshig go || gnas med pa’i phyir ’di (6) ni rnam par mi rtog pa’i tshig go || yaṅ dag pa ñid ji lta ba’i phyir ’di ni ji lta ba bźin gyi tshig go || ’gyur ba ma yin pa’i phyir ’di ni bden pa’i tshig go || ma ruṅ bar mi ’gyur ba’i phyir ’di ni yaṅ dag pa’i tshig go || bciṅs pa yaṅ dag par bcom pa’i phyir ’di ni yid rno (7) ba’i tshig go || ’phags pa’i yon tan gyi phyir ’di ni ṅoms pa’i tshig go || śin tu brtags pa’i phyir ’di ni ṅes par ’byed pa’i tshig go || brjod du med pa’i phyir ’di ni don gyi tshig go || khyad par med pa’i phyir ’di ni mtshuṅs pa’i tshig go || mi śigs pa’i phyir ’di ni (261b1) sñiṅ po’i tshig go || mi gnas pa’i phyir ’di ni mun pa med pa’i tshig go || rab tu ’bigs pa’i phyir ’di ni rdo rje’i tshig go || byed pa byas pa’i phyir ’di ni sgrol ba’i tshig go || raṅ bźin gyis kun nas ñon moṅs pa med pa’i phyir ’di ni rnam par dag pa’i tshig go || snaṅ ba mi (2) dmigs pa’i phyir ’di ni mun pa med pa’i tshig go || sgro btags pa med pa’i phyir ’di ni gñis su med pa’i tshig go || śin tu zad ciṅ byaṅ ba’i phyir ’di ni zad pa’i tshig go || ’dus ma byas pa’i phyir ’di ni mi zad pa’i tshig go || sbyor ba med pa’i phyir ’di ni ’dus ma byas kyi tshig go || (3) śin tu rnam par dag pa’i phyir ’di ni nam mkha’i tshig go || sgrib pa med pa’i phyir ’di ni nam mkha’i tshig go || gnas pa’i gnas kyi phyir ’di ni kun nas gsal byed kyi tshig go || ṅo bo ñid med pa’i phyir ’di ni mi dmigs pa’i tshig go || rnam par śes pa daṅ ye śes (4) gñis su med pa’i phyir ’di ni ye śes kyi tshig go || gñen po med pa’i phyir ’di ni mi rdzi ba’i tshig go || mṅon par ma grub pa’i phyir ’di ni lus med pa’i tshig go || kun du rtog pa’i sdug bsṅal gyi phyir ’di ni yoṅs su śes pa’i tshig go || sred pa’i bag la ñal (5) yaṅ dag pa bcom pa’i phyir ’di ni kun ’byuṅ ba spaṅs pa’i tshig go || rab tu ma byuṅ ba’i phyir ’di ni ’gog pa’i tshig go || gñis su med pa’i lam la rab tu ’jug pa’i phyir ’di ni bsgom pa’i tshig go || rdzogs pa’i saṅs rgyas par rab tu phye ba’i phyir ’di ni saṅs (6) rgyas pa’i tshig go || rab tu ’dod chags daṅ bral ba’i phyir ’di ni chos kyi tshig ste | gaṅ de lta bu’i tshig la ’jug pa’i ye śes snaṅ ba gźan gyi driṅ la mi ’jog pa’i phyir ’di ni śes rab ces bya’o || gaṅ ṅes par bstan pa thams cad la nam mkha’ daṅ mtshuṅs pa rab bstan (7) pa’i rjes su ’gro ste | rjes su ’gro bas chos chuṅ du la yaṅ mi rtog rnam par mi rtog pa ’di ni byaṅ chub sems dpa’i śes rab kyi pha rol tu phyin pa nam mkha’ daṅ mtshuṅs pa’o ||

Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata):

爾時世尊。欲重明此義。而説偈言。

爾時世尊説伽他曰。

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad sa ’di dag gsuṅs so ||

77 Insight cuts off wrong views (darśana), darkness (andhakāra) and vices (kleśa), removes the defilement of habitual tendency (vāsanakleśa), reveals (nidṛś-) causes, conditions, effects (hetupratyayakiryā), and eliminates all extremes (sarvānta).

離著而行施　普及適衆性
終已無礙心　亦不生分別
我淨故施淨　施淨故願淨
願淨菩提淨　道淨一切淨
無我我所想　離愛及諸見
捨除彼我相　施心如虚空
去離諸想施　無有望報心
捨嫉妬心結　施心如虚空
空非色無猗　無受想分別
亦無行及識　施時心亦然
如空益一切　始終無窮盡
解法施無盡　利益一切衆
如化人相施　不望所施報
慧者施亦爾　終不望其報
以慧斷結習　方便不捨衆
不見結及衆　如是施如空
知身如鏡像　知聲猶如響
知心如幻化　法性如虚空
不捨勝菩提　不求於二乘
於過去諸佛　常敬愼護戒
不捨本願故　能於諸趣中
善成就本願　攝意護淨戒
如空無悕望　無熱惱高下
無濁無變易　淨戒者亦爾
如空受一切　水月不持戒
護戒者如是　淨戒如虚空
罵打瞋怒等　忍力故不瞋
無我及彼見　以去離二想
内純至善淨　外行亦清淨
純至故無瞋　順如法能忍
離諸見忍空　捨覺而離想
無願無悕望　捨諸行所取
無愛如虚空　不戲不懷恨
無戲不求報　無漏忍者爾
無忍無罵者　彼人聲如響
非是及無常　無如是戲論
彼愚及我智　無生而示生
雖如是分別　猶修無生忍
如斫娑羅枝　餘枝不分別
斷身無分別　此忍淨如空
勤修無所依　供佛無佛想
持法不著文　度衆無衆想
淨身淨法身　淨口無言説
淨心無意行　具諸波羅蜜
具助菩提法　淨土如虚空
成就辯總持　求如是佛法
如空受無惓　故能生叢林
遍至無形色　精進亦如空
常淨如虚空　無始亦無終
人精進亦爾　無始無終成
如機關木人　所作無分別
行者無二想　其進如虚空
知止住内心　攝外境界心
自心彼心等　依止無心禪
諸法性常空　以無漏智知
不依陰界入　亦不依三界
不依於三界　不依界道果
如空常無依　修禪者亦爾
空無愛見慢　修禪者亦爾
空無退壞變　修禪者亦爾
平等寂解脱　智者不縁界
無結無禪等　是故禪如空
我淨衆生淨　智淨識亦淨
義淨文字淨　法淨界亦淨
斷不善及習　大士集諸善
知有無縁生　無生不著滅
善分別文字　説無常苦法
示現受業報　言有垢及淨
知法性常淨　而籌量三世
空無行非行　慧無行亦爾
如空無能壞　無我人壽者
非物非無物　拔斷二邊見
知句假不染　不變眞實句
滿足通達句　達義慧等句
等不動牢句　金剛度淨句
明盡無盡句　無爲虚空句
處樔識別句　降伏體智句
斷集滅道句　法覺智慧句
如響隨聲應　無盡辯亦爾
説法無所依　此慧淨如空
大方等大集經卷第十四

明慧能斷煩惱習　示現作業及因縁

(262a1) śes rab lta daṅ mun pa ñon moṅs gcod || rab tu bag chags ñon moṅs rab bsal ciṅ ||
rgyu daṅ rkyen daṅ byed pa ṅes par ston || mtha’ rnams thams cad yoṅs su gcod par byed ||

78 Insight is not dependent on self, living beings, individual, and life principle (ātmasatvapudgalajīva), makes [living beings] free from existence and non-existence (bhāvābhāva), and teaches them to practice the perfection of insight (prajñāpāramitā).

不依我見及有情　不住壽者并人相
於我無我二倶離　顯説般若到眞源

bdag daṅ sems can la yaṅ mi gnas śiṅ || gaṅ zag (2) srog la’aṅ rtag tu gnas pa med ||
dṅos daṅ dṅos med gñis las thar byed de || śes rab pha rol ’gro bar rab tu bstan ||

79 Insight is free from vices (kleśa) because it conquers the Evil Ones (māra); it saves [living beings] out of the stream (augha) and releases them; it creates knowledge (jñāna) and related behaviour; and it reveals the highest happiness of liberation (mokṣa).

般若能推於所有　般若能度於瀑流
般若能作清淨因　般若能安勝解脱

śes rab bdud las rgyal te ñon moṅs med || śes rab chu bo las bsgral rab tu sgrol ||
śes rab ye śes byed ciṅ rnam par spyod || (3) śes rab thar pa bde ba’i mchog kyaṅ ston ||

80 Insight purifies the root of hinderance (āvaraṇamūla); it is the mark of knowledge (parijñā) about the part of personality and spheres (skandhadhātu); it is the liberation from its characteristics since there is no distinction between a characteristic and something to be characterized (lakṣaṇalakṣya). By attaining the insight, he is adorned in the three realms.

淨慧能離諸纒蓋　於蘊處界悉遍知
明慧照曜三界空　於能所相皆解脱

śes rab kyis ni bsgribs pa’i rtsa ba sbyoṅ || phuṅ po khams ni yoṅs su śes pa’i mtshan ||
mtshan daṅ mtshan gźi mtshuṅs mtshan grol byed pa || śes rab thob pa srid pa gsum na mdzes ||

81 Pure behaviour (pariśuddhacaryā) is called insight (prajñeti), and therefore it is a behaviour not sullied (sarvalokānupalipta) by anything in the world. [If] he practice to understand the practice of [insight], he who has pure insight will be adorned.

修行般若令清淨　一切世間無所著
通達能行般若行　常修淨慧照眞空

yoṅs su dag spyod (4) śes rab ces bya ste || ’jig rten thams cad kyis ni mi gos spyod ||
spyad pa spyod pa rab tu rtogs par spyod || śes rab dag pa’i mi ni rnam par mdzes ||

82 The dharma is taught in order to purify the five kinds of sight (pañcacakṣur), to illuminate the five kinds of abilities (pañcendriya), to eliminate the five states of existence (pañcagati), and to makes the five aggregates disappear (pañcaskandha).

五眼清淨五根明　能除五趣淨五蘊

mig lṅa dag ni yoṅs su dag byed ciṅ || dbaṅ po lṅa ni yoṅs su snaṅ bar byed ||
’gro ba lṅa rnams rab tu gcod (5) par byed || phuṅ po lṅa ni zad phyir chos ston to ||

83 It is not dependent on this side nor that side, but established in the sphere of all moments of existence (dharmadhātuḥ), same as the sameness of the sky (āntarīkṣa), and it exalts a being in accordance with the knowledge of the Buddha (buddhajñāna).

至於彼岸常安住　入於法界亦復然
平等猶若大虚空　高廣善順於佛智

pha rol tshu rol rtag tu mi gnas śiṅ || chos kyi dbyiṅs gnas gnas la śin tu gnas ||
bar snaṅ daṅ ni mtshuṅs mñam ’dra ba ste || saṅs rgyas ye śes rjes su mthun źig ’phags ||

84 It teaches the way of entering into immortality (amṛta) where all the noble ones have gone, which is free from the duality of gain and loss (alābhalābha), but still does not construct thought-constructions belonging to the middle way of logical proposition (madhyakalpana).

於得無得二倶離　能示中道甘露門
隨順聖人之所行　善能分別無分別

rñed daṅ ma rñed gñi ga’i mtha’ (6) las grol || dbus la rtog pa kun rtog mi rtog pa ||
gaṅ rnams ’phags pa thams cad soṅ ba yi || ’chi ba med pa’i lam du ’jug pa ston ||

85 Having thought suffering (duḥkha), in this manner, it gets rid of craving (tṛṣṇā). Having shown ways, it declares its extinction (nirodha).
It enters into the insight (prajñā) to understand truth (satya), thereby cuts off the past (pūrvānta).

能知苦集斷貪愛　修道示滅顯無爲
成就實智慧光明　故了三世無來去

sdug bsṅal śes śiṅ de bźin sred pa spaṅs || lam rnams ston ciṅ ’gog pa’aṅ rab tu ’chad ||
bden pa śes (7) par śes rab ’di ’jug ste || des ni sṅon gyi mtha’ yaṅ rab tu bcad ||

86 All fields of perception (sarvakṣetra) are not being like fields of perception. All moments of existence (sarvadharma) are distinct from (pravivikta) being like any moments of existence. All beings (sarvasatva) are same as beings without the self (anātma). The insight investigating with intelligence knows this.

於諸刹土皆平等　諸法寂靜等亦然
了諸有情無我人　是則眞修智慧者

źiṅ rnams thams cad źiṅ mtshuṅs źiṅ ma yin || chos rnams thams cad chos mtshuṅs rab tu dben ||
sems can thams cad bdag med sems can mtshuṅs || śes rab blos dbyod pas ni (262b1) ’di śes so ||

7. Puṇya How then, son of good family, does the merit of bodhisatvas become like the expanse of the sky (tatra kulaputra katamo bodhisatvānāṃ puṇyaṃ gaganasamam)? The qualities of the Buddha (buddhadharma) are just like the expanse of the sky, and their potential, the thought of awakening (bodhicittabīja), is also like the expanse of the sky. Because, son of good family, although he accumulates the merit of bodhisatva, he never forgets the thought of awakening (bodhicittāvirahita), and collecting the roots of good (kuśalamūla), he transforms (pariṇāmayati) those accumulations into omniscience (sarvajñātā), and thus establish them (pratiṣṭhita) in being like the immeasurable expanse of the sky. The bodhisatva should think thus: “I will accumulate (abhisaṃkaromi) immeasurable merits in the same way as the expanse the sky is immeasurable.” Since the effort is endless (apramāṇārambha), it increases into an immeasurable good (apramāṇārtha). Here the bodhisatva should strive (yogaḥ karaṇīyaḥ) for immeasurable accumulations of merit (aprameyapuṇyasaṃbhāra);

大方等大集經卷第十五
北涼天竺三藏曇無讖譯
虚空藏菩薩品第八之二
佛復告虚空藏言。佛復告虚空藏言。善男子。何謂菩薩行功徳與虚空等者。若菩薩聞佛無量法廣大如虚空故。發薩婆若心彼作是念。如薩婆若無量。佛無量。自在覺無量。於如是無量中。生無量欲精進不放逸行。

善男子云何菩薩修行福徳猶若虚空。善男子一切法性猶如虚空。以菩提心而爲種子。所修福聚皆不捨離於菩提心。積集善根而皆迴向薩婆若海。由是獲得無量福徳皆如虚空。善男子菩薩應當發如是心。虚空無量故。感招福聚亦復無量。何以故由意無量故福亦無量。菩薩於彼應作是觀。

rigs kyi bu de la byaṅ chub sems dpa’ rnams kyi bsod nams nam mkha’ daṅ mtshuṅs pa gaṅ źe na | rigs kyi bu saṅs rgyas kyi chos ni nam mkha’ daṅ mtshuṅs te | de dag gi byaṅ chub kyi sems kyi sa bon de yaṅ nam mkha’ daṅ mtshuṅs so || rigs (2) kyi bu byaṅ chub sems dpa’i bsod nams ji sñed mṅon par ’du byed pa de yaṅ byaṅ chub kyi sems daṅ mi ’bral te dge ba’i rtsa ba bsags śiṅ bsags pa de dag kyaṅ thams cad mkhyen pa ñid du sṅo bar byed ciṅ de dag thams cad kyaṅ nam mkha’ daṅ mtshuṅs par (3) tshad med par rab tu gnas so || de la byaṅ chub sems dpas ’di ltar nam mkha’ tshad med pa’i phyir bdag gis bsod nams tshad med pa mṅon par ’du bya’o sñam du sems bskyed par bya’o || de ci’i phyir źe na | tshad med par brtsams pas tshad med pa’i don ’phel ba yin (4) te | de la byaṅ chub sems dpas bsod nams kyi tshogs tshad med pa la brtson par bya’o ||

Through these ten immeasurables (daśāpramāṇa), son of good family, the bodhisatva completes (paripūrayati) the accumulations of merit (puṇyasaṃbhāra). What are these ten (katame daśa)? a) completion (paripūraṇā) of the immeasurable ornaments for the body (kāyālaṃkāra) by fulfilling the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjanaparipūraṇa); b) completion of the immeasurable ornaments of speech (vāgālaṃkāra) by purifying his sphere of speech (svaramaṇḍala) so it is in accordance with all beings (sarvasatvānugatasvaramaṇḍalaviśuddhi); c) completion of the immeasurable ornaments for thought (cittālaṃkāra) in accordance with the thought of all beings (sarvasatvacittānuvartanatā); d) completion of the immeasurable maturation (pariṇāmanā) of living beings through immeasurable behaviour (īryāpatha) of practice and knowledge; e) completion of the immeasurable purity of Buddha-fields (buddhakṣetra) through immeasurable forms (ākāra); f) completion of the immeasurable behaviour of the Buddha (buddheryāpatha) by infinitely reflecting (nidhyāna) and pondering on the thought of merits; g) completion of the immeasurable embellishment of the place of awakening (bodhimaṇḍālaṃkāra) through all practices (sarvacaryā) with all arrangements of the ornaments (sarvālaṃkāravyūha); h) completion of the immeasurable enjoyment (paribhoga) of the circle of hair between the eyebrows (ūrṇa) by accumulating endless offerings (anantayajña); i) completion of the immeasurable, invisible crown of the head (anavalokitamūrdha) by serving teachers (guru) with endless homage and conquering pride (nihatamāna); j) completion of the immeasurable unfailing courage (amoghavikrānti) by adequately grasping (pradakṣiṇagraha) the coming and going (āgatigati) without deception or guile (māyāśāṭhya); Through those ten immeasurables (daśāpramāṇa), son of good family, the bodhisatva accumulates the collection of merit (puṇyasaṃbhāra). Furthermore, son of good family, when the thought of the bodhisatva becomes like open space, all his undertakings (sarvārambha) are infinitely established everywhere since open space is infinite, and thus it is called merit like open space (gaganasamapuṇya).

爲佛道故當行無量菩薩所行之法。所以者何。如諸佛無量功徳莊嚴身故。我亦爲莊嚴其身。應成就無量善根。如諸佛無量功徳。莊嚴口莊嚴意。莊嚴道場莊嚴佛土故。我亦當莊嚴口意道場佛土。應成就無量善根。我當教化無量衆生。爲成就善根。我於無量生死中。爲成就善根故不生厭惓。諸佛世尊。有無量國土。無量智慧。無量神通。彼諸衆生。無量行。無量心。無量諸根差別。於生死中受無量苦惱聚。起諸煩惱。我爲入無量諸佛法。爲捨無量衆生所行諸根生死苦惱聚故。成就無量善根。菩薩以如是正觀之心。所作功徳與諸波羅蜜相應。與四攝法相應。與四無量心相應。與助菩提法相應。成就衆生受持正法。恭敬供養諸佛世尊。及淨菩薩所行相應法。如是等所作無量功徳與虚空等。以衆生性無量故。佛智慧無量故。法界無量故。所修亦無量。如虚空衆生性。佛智慧法界無處不至。一切衆生皆得蒙益。菩薩所作功徳亦復如是。至一切處利益衆生。以無依著故。以願方便力故。善男子。菩薩能如是行功徳與虚空等

善男子復有十種無量莊嚴。菩薩應滿如是福聚。云何爲十。所謂無量身莊嚴相好圓滿故。無量語莊嚴隨説法輪皆清淨故。無量心莊嚴通達一切有情心故。無量行身莊嚴成熟無量諸有情故。無量行相莊嚴淨無量佛刹故。無量福徳禪定精進莊嚴成滿無量佛威儀故。無量大菩提場莊嚴應滿一切相及行故。無量無遮施會莊嚴成滿無量佛毫相故。無量恭敬無我莊嚴成滿如來無見頂相故。無量無間定心莊嚴成滿無量無諂曲心順淨意故。善男子是爲十種無量莊嚴。菩薩若能如是發廣大心猶如虚空。所獲福徳如虚空故。

rigs kyi bu tshad med pa bcu po ’di dag ni gaṅ byaṅ chub sems dpas bsod nams kyi tshogs kyis yoṅs su rdzogs par bya ba ste | bcu gaṅ źe na | ’di lta ste | mtshan daṅ dpe (5) byad bzaṅ po yoṅs su rdzogs pas lus kyi rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ | sems can thams cad kyi rjes su soṅ ba’i dbyaṅs kyi dkyil ’khor rnam par dag pas ṅag gi rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ | sems can thams cad kyi (6) sems kyi rjes su ’jug pas sems kyi rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ || spyod pa daṅ ye śes daṅ spyod lam tshad med pas sems can yoṅs su smin par bya ba tshad med pa yoṅs su rdzogs par bya ba daṅ | rnam pa tshad med pa rnams kyis saṅs rgyas kyi (7) źiṅ yoṅs su dag pa tshad med pa la yoṅs su rdzogs par bya ba daṅ | bsod nams daṅ sems ṅes par rtog pa daṅ dpyod pa tshad med pas saṅs rgyas kyi spyod lam tshad med pa yoṅs su rdzogs par bya ba daṅ | rgyan bkod pa thams cad daṅ spyod pa thams cad kyis byaṅ chub (263a1) kyi sñiṅ po’i rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ | gtan pa med pa’i mchod sbyin yoṅs su rdzogs pas mdzod spu yoṅs su spyad pa tshad med pa yoṅs su rdzogs par bya ba daṅ | bla ma la rim gro byed ciṅ ’dud pa tshad med pa daṅ ṅa rgyal bcom pa tshad (2) med pas dbu’i gtsug tor spyi gtsug bltar mi mthoṅ ba tshad med pa yoṅs su rdzogs par bya ba daṅ | sgyu daṅ g-yo med par ’oṅ ba daṅ ’gro ba daṅ ’thun par ’dzin pas don yod par rnam par gnon pa tshad med pa yoṅ su rdzogs par bya ba ste | rigs kyi bu tshad med pa bcu po de (3) dag ni gaṅ byaṅ chub sems dpas bsod nams kyi tshogs kyis yoṅs su rdzogs par bya ba’o || gźan yaṅ rigs kyi bu nam byaṅ chub sems dpa’ sems nam mkha’ daṅ mtshuṅs par gyur ba de nam mkha’ tshad med pas de’i rtsom pa thams cad kyaṅ tshad med par kun du gnas (4) te | de bas na bsod nams nam mkha’ daṅ mtshuṅs źes bya’o ||

8. Jñāna

Son of good family, how does the knowledge of the bodhisatva becomes like open space (kathaṃ kulaputra bodhisatvasya jñānaṃ gaganasamam)? Having pervaded the thoughts of all beings (sarvasatvacitta) by knowledge (jñāna), he knows the impassioned thought of all beings truly as it is, as an impassioned thought (sarvasatvacittaṃ sarāgaṃ cittam api sarāgaṃ cittaṃ yathābhūtaṃ prajānāti); he knows the thought full of aversion truly as it is, as a thought full of aversion (sadoṣaṃ cittam api sadoṣaṃ cittaṃ yathābhūtaṃ prajānāti); he knows the thought full of bewilderment truly as it is, as a thought full of bewilderment (samohaṃ cittam api samohaṃ cittaṃ yathābhūtaṃ prajānāti); he knows the thought full of impurity truly as it is, as a thought full of impurity (sopakleśaṃ cittaṃ api sopakleśaṃ cittaṃ yathābhūtaṃ prajānāti); he never deviates from (avicalita) the nature of all moments of existence (dharmāprakṛti) which is without desire (rāga), and teaches religion for other beings (parasatvapudgala) so that they overcome their desire; he never deviates from the nature of all moments of existence which is without aversion (dveṣa), and teaches religion for other beings so that they overcome their aversion; he never deviates from the nature of all moments of existence which is without bewilderment (moha), and teaches religion for other beings so that they overcome their bewilderment; he never deviates from the nature of all moments of existence which is without impurity (upakleśa), and teaches religion for other beings so that they overcome their impurity; he teaches religion in order to purify the vices of desire, aversion, and bewilderment (rāgadveṣamohakleśa); he never looks down on the thought of desire, aversion, bewilderment, and impurity (rāgadveṣamohopakleśa); and he also never looks up to the thought free from desire, aversion, bewilderment, and impurity. Why is that? Because bodhisatva understands the sphere of all moments of existence (dharmadhātu) from the viewpoint of non-duality (advaya), in the way that the sphere of all moments of existence is the same as the sphere of desire (rāgadhātu); the sphere of all moments of existence is the sphere of aversion (dveṣadhātu); the sphere of all moments of existence is the sphere of bewilderment (mohadhātu); the sphere of all moments of existence is the sphere of vices (kleśadhātu). For that reason, since all moments of existence are called the gathering of the sphere of all moments of existence (dharmadhātusamavasaraṇa), there is no going or no not-going in the sphere of all moments of existence; and since all moments of existence belong to the sphere of all moments of existence (dharmadhātvanugata), he who knows the sphere of self (ātmadhātu) also knows the sphere of all moments of existence. Thus the sphere of all moments of existence and the sphere of self are not two (advaya). Why is that? Because the self is pure (ātmaviśuddhi), the sphere of all moments of existence is also pure (dharmadhātuviśuddhi). In that way all moments of existence are pure, and this purity is illumination; the illumination is without any upper cover (ābhyavakāśika); where there is no upper cover (ābhyavakāśika), there is no space (avakāśa) for any distinguishing marks (nimitta); where there are no distinguishing marks (animitta) there is no basis at all, and being without any basis is the same as open space. In that way he is in accordance with knowledge, and because of the knowledge, he is also in accordance with all moments of existence. That is the knowledge of the bodhisatva becoming like open space.

善男子。云何菩薩行智與虚空等者。若菩薩從善知識得聞法已。善順思惟所作諸行終不放逸。修少境界想已受無量想。受無量想已得如是智明。得是智明已得陰方便智。得界方便智。得入方便智。得諦方便智。得十二因縁方便智。知衆生垢亦知垢性。知衆生淨亦知淨性。所謂衆生有染心。如實知有染心無染心。如實知無染心有恚心。如實知有恚心無恚心。如實知無恚心有癡心。如實知有癡心無癡心。如實知無癡心有諸煩惱心。如實知有諸煩惱心無諸煩惱心。如實知無諸煩惱心。彼菩薩不見有垢心爲卑無垢心爲勝。所以者何。以菩薩入不二性清淨法門智故。如法性我性亦爾。如我性無我性亦爾。如無我性諸法亦爾。性清淨故。若入一切諸法性清淨者。則不求諸法有垢有淨。亦不見諸法文字相貌。不受不著故。亦不見諸法障礙蓋纒及不障礙蓋纒。喩如虚空無心意識。菩薩亦復如是。離心意識。知諸法性與虚空等。智行無礙過諸礙故。善男子。是爲菩薩行智與虚空等。

善男子云何菩薩修行智慧猶如虚空。若菩薩遍縁一切有情。有欲心無欲心如實知。有瞋心無瞋心如實知。有癡心無癡心如實知。有雜染心無雜染心如實知。自既離欲。復能爲他補特伽羅説調伏欲法。自既離瞋。復能爲他補特伽羅説調伏瞋法。自既離癡。復能爲他補特伽羅説調伏癡法自離雜染。復能爲他説調伏一切諸煩惱法。不見有貪瞋癡煩惱者爲下劣心。離貪瞋癡煩惱者爲勝上心。何以故以彼菩薩。於不二法界清淨法門以證知故。如是法界即貪瞋癡界。如是法界即離染界。是故法界與一切法互相渉入。法界即法。法即法界無所不遍。若知我界即知法界。法界我界無有二故。所以者何我清淨故法界清淨。如是一切法清淨故。離於一切相無相故。無所安立。離於一切相無相故。無所安立。離於一切相無相故。無所安立。猶如虚空名無礙智由無礙智了一切法無所障礙。是爲菩薩修行智慧猶如虚空。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ ye śes nam mkha’ daṅ mtshuṅs pa yin źe na | gaṅ sems can thams cad kyi sems la ye śes des khyab par byed ciṅ | sems can thams cad kyi sems (5) ’dod chags daṅ bcas pa’i sems kyaṅ ’dod chags daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so || źe sdaṅ daṅ bcas pa’i sems kyaṅ źe sdaṅ daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so || gti mug daṅ bcas pa’i (6) sems kyaṅ gti mug daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so || ñe ba’i ñon moṅs pa daṅ bcas pa’i sems kyaṅ des ñe ba’i ñon moṅs pa daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so || des bdag ’dod chags (7) med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la ’dod chags ’dul ba’i phyir chos ’chad do || des bdag ñid źe sdaṅ med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la (263b1) źe sdaṅ ’dul ba’i phyir chos ’chad do || des bdag ñid gti mug med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la gti mug ’dul ba’i phyir chos ’chad do || des bdag ñid ñe ba’i ñon moṅs pa med pa’i chos kyi raṅ bźin (2) las ma g-yos par sems can gźan rnams daṅ | gaṅ zag gźan dag la ñon moṅs pa thams cad ’dul ba’i phyir chos ’chad do || des ’dod chags daṅ | źe sdaṅ daṅ | gti mug gi ñon moṅs pa rnam par dag par bya ba’i phyir chos ’chad do || ’dod chags daṅ | (3) źe sdaṅ daṅ | gti mug daṅ ñe ba’i ñon moṅs pa’i sems la dman par yaṅ yaṅ dag par rjes su mi mthoṅ | ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ ñe ba’i ñon moṅs pa med pa’i sems la mchog tu yaṅ yaṅ dag par rjes su mi mthoṅ ṅo || de ci’i phyir źe na | ’di (4) ltar byaṅ chub sems dpa’ de gñis su med pa’i mtha’i sgo nas chos kyi dbyiṅs yoṅs su śes te | chos kyi dbyiṅs gaṅ yin pa de ’dod chags kyi dbyiṅs | chos kyi dbyiṅs gaṅ yin pa de źe sdaṅ gi dbyiṅs | chos kyi dbyiṅs gaṅ yin de gti mug gi dbyiṅs | chos kyi (5) dbyiṅs gaṅ yin pa de ñon moṅs pa’i dbyiṅs so || de bas na chos thams cad chos kyi dbyiṅs su yaṅ dag par ’du’o źes bya ste | chos kyi dbyiṅs ni gar yaṅ ’gro ba’aṅ med | mi ’gro ba’aṅ med do || chos thams cad ni chos kyi dbyiṅs kyi rjes su soṅ ste | gaṅ bdag (6) gi dbyiṅs śes pa des chos kyi dbyiṅs kyaṅ śes so || de ltar na chos kyi dbyiṅs daṅ bdag gi dbyiṅs de dag mi gñis so || de ci’i phyir źe na | bdag rnam par dag pas chos kyi dbyiṅs kyaṅ rnam par dag go || de bźin du chos thams cad kyaṅ rnam par dag pa ste | (7) gaṅ rnam par dag pa de rab tu snaṅ ba’o || gaṅ rab tu snaṅ ba de bla gab med pa’o || gaṅ bla gab med pa de la mtshan ma thams cad kyi skabs med do || gaṅ mtshan ma med pa de la gnas pa gaṅ yaṅ med de | mi gnas pa ni nam mkha’o || gaṅ de ltar ye śes kyi rjes su (264a1) ’gro źiṅ ye śes des chos thams cad kyi rjes su ’gro ba de ni byaṅ chub sems dpa’i ye śes nam mkha’ daṅ mtshuṅs pa’o ||

9. Buddhānusmṛti What then, son of good family, is the recollection of the Buddha, which is authorized by the Lord for bodhisatvas? (tatra katamā kulaputra bodhisatvasya buddhānujñātā buddhānusmṛtiḥ) . a) while recollecting the Buddha from the perspective of morality (śīla), he never gives up (asaṃpramoṣata) unsullied morality (anāsravaśīla); b) while recollecting the Buddha in the perspective concentration (samādhi), he is changeless (nirvikāra) concerning the sphere of the moments of existence (dharmadhātu) being always same; c) while recollecting the Buddha from the perspective of insight (prajñā), he is free from thought-constructions (nirvikalpa) since there is no activity in all moments of existence (sarvadharmāpracāra); d) while recollecting the Buddha from the perspective of liberation (vimukti), he does not stay in the secondary-thought (dvitīyacitta); e) while recollection the Buddha from the perspective of the vision of the knowledge of liberation (vimuktijñānadarśana), he is not attached (asakta) to any knowledge (sarvajñāna); f) while recollecting the Buddha from the perspective of power (bala), he is not moving (āniñjya) concerning the knowledge which is equanimous in all three times (tryadhvasamata); g) while recollecting the Buddha from the perspective of fearlessness (vaiśāradya), he does not stay with any defilement (sarvāsravaḥ sārdhaṃ na saṃvasati); h) while recollecting the Buddha from the perspective of all qualities of the Buddha (sarvabuddhadharma), he does not have any false discrimination in the sameness of the sphere of all moments of existence (dharmadhātusamatāṃ na vikalpayati). Furthermore, the recollection of the Buddha is not to see (na samanupaśyati) the Lord from his material body (rūpasvabhāva), but to be in accordance with the knowledge of recollection through understanding the nature of the material form; it is not to see the Lord from his feeling, perception, formative factors or consciousness (vedanāsaṃjñāsaṃskāravijñāna), but to be in accordance with the knowledge of recollection through understanding their nature; it is not to see the Lord from his parts of personality, spheres or fields of perception (skandhadhātvāyatana), but to be in accordance with the knowledge of recollection through understanding their nature. Again, since he understands the essence of all moments of existence (sarvadharmasvabhāvajñānena), the recollection of the great insight (mahāprajñānusmṛti) is beyond any mental effort (sarvamanasikāra) and the arising (paryuttāna) of any viewpoint (sarvadṛṣṭi); Since in this way recollection is pure (anāvila), the knowledge of the application of awareness (smṛtyupsthānajñāna) is called the recollection of the Buddha which is taught by the Lord. Further, the recollection of the Buddha is not to be attached to any of the Lord’s ways of behavior (sarveryapatha), to wit: standing (sthita), walking (caṃkrama), sitting (niṣadya), sleeping (śayana), going (gati), coming (āgati), speaking (pravyāhāra), and not speaking (apravyāhāra). Since there is no attachment, he does not recollect recollection nor recollect non-recollection. Since there is no mental effort in recollection (asmṛtimanasikāra), he does not recollect the Buddha in the perspective of form, distinguishing marks or any state of things (rūpalakṣaṇadharmatā). There is no involvement with any distinguishing mark or object (sarvanimittālambanāsamudācāra), son of good family, this is therefore the recollection of the Buddha, which is authorized by the Lord.

善男子。云何菩薩成就不離如如來所許念佛者。菩薩若在阿練若處。或在樹下。或在曠野。或在露處。以得定力故能攝心不著諸縁。以不散亂心善攝所念。以行相觀如來。成就三十二相八十隨形好。莊嚴其身取一一相貌。爲成就己身故。心向一切智地於如來身。憶念放鬘網光明。菩薩以得解悕望觀如來身。滿一由旬二由旬。三四五十由旬。乃至百由旬。若過百由旬。以得解＊悕望。觀坐道場。或見轉法輪。或見現種種威儀説法調伏衆生。或見於一佛世界施作佛事。或五佛世界。或十二十三十四十五十。或百佛世界施作佛事。乃至百千無量世界施作佛事。得解悕望觀自見隨意。若聽法若供養給侍諸佛世尊。於餘威儀隨意自在。菩薩如是觀如來色身已憶念佛功徳。或觀戒。或觀定。或觀慧。或觀解脱。或觀解脱知見。或觀力無所畏。或觀佛不共法。或觀菩薩本行。或觀成就佛地。普憶念如來成就功徳已。憶念如來業。何等相貌云何造業。身造耶。口造耶。意造耶。威儀造耶。可見耶。不可見耶。可説耶。不可説耶。何國造耶。幾種身造耶。如是種種憶念勝業。成就不可思議諸善根已。觀如來法。諸佛世尊以法身故名爲如來。不以色身。彼菩薩不見色是如來。不見相是如來。不見種性是如來。不見陰界諸入是如來。不見威儀是如來。不見過去未來現在世是如來。不見因是如來。不見縁是如來。不見所以是如來。不見和合是如來。不見有是如來。不見無是如來。不見成就是如來。不見敗壞是如來。不見彼有如來。不見此有如來。不見如來在何所。不見如來。不恃如來。不分別如來。不得如來。喩如虚空無有陰界入名。非不利益衆生。諸佛世尊。無有陰界入名。亦非不利益衆生。善男子。是爲菩薩不離如如來所許念佛。

善男子云何菩薩佛所印可佛隨念。所謂念無漏戒是戒佛隨念。一切法平等不散是定佛隨念。一切法無所分別是慧佛隨念。不住於二心是解脱佛隨念。不著一切智是解脱知見佛隨念。三世平等不動是力佛隨念。不住一切漏是無所畏佛隨念。如是當念佛身所有一切功徳皆是佛隨念。法界平等無所分別。復次佛隨念。念佛所有色自性清淨由見色自性清淨故無念智隨至。乃至受想行識。見識自性清淨故無念智隨至。如是十二處十八界亦復如是。由一切法自性智故。最殊勝慧一切作意。遠離一切見纒遠離如是知色無垢濁。念無垢濁。是謂佛所印可佛隨念。復次佛隨念。謂念於佛行住坐臥一切威儀。不生執著。於佛説法於佛寂嘿不生執著。亦不執著念與非念。所以者何。佛無念無作意非色非相非法非非法。由一切相縁慮不現行故。善男子是名佛所印可佛隨念

rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i saṅs rgyas rjes su dran pa gaṅ źe na | gaṅ tshul khrims (2) las saṅs rgyas rjes su dran źiṅ zag pa med pa’i tshul khrims las kyaṅ mi ñams pa’o || tiṅ ṅe ’dzin las saṅs rgyas rjes su dran źiṅ chos kyi dbyiṅs mñam pa thams cad las kyaṅ mi ’gyur ba’o || śes rab las kyaṅ saṅs rgyas rjes su dran źiṅ chos thams cad rgyu ba (3) med par yaṅ rnam par mi rtog pa’o || rnam par grol ba las saṅs rgyas rjes su dran źiṅ sems gñis pa la yaṅ mi gnas pa’o || rnam par grol ba’i ye śes mthoṅ ba las saṅs rgyas rjes su dran źiṅ śes pa thams cad la yaṅ mi chags pa’o || stobs las saṅs (4) rgyas rjes su dran źiṅ dus gsum mtshuṅs pa’i ye śes las kyaṅ mi g-yo ba’o || mi ’jigs pa las saṅs rgyas rjes su dran źiṅ zag pa thams cad daṅ lhan cig tu yaṅ mi gnas pa’o || saṅs rgyas kyi chos thams cad las kyaṅ saṅs rgyas rjes su dran(mss dwan) źiṅ chos kyi dbyiṅs (5) mñam pa ñid du yaṅ rnam par mi rtog pa’o || gźan yaṅ saṅs rgyas rjes su dran pa ni gaṅ gzugs las saṅs rgyas yaṅ dag par rjes su mi mthoṅ la | gzugs kyi ṅo bo ñid śes pas dran pa’i ye śes kyi rjes su yaṅ ’gro ba’o || de bźin du tshor ba daṅ || ’du śes (6) daṅ | ’du byed daṅ | rnam par śes pa las saṅs rgyas yaṅ dag par rjes su mi mthoṅ la | rnam par śes pa’i ṅo bo ñid śes pas dran pa’i ye śes kyi rjes su yaṅ ’gro ba’o || phuṅ po daṅ | khams daṅ | skye mched rnams las saṅs rgyas yaṅ dag par rjes su mi (7) mthoṅ la | phuṅ po daṅ khams daṅ skye mched kyi ṅo bo ñid śes pas dran pa’i ye śes kyi rjes su yaṅ ’gro ba’o || gaṅ yaṅ chos thams cad kyi ṅo bo ñid śes pas śes rab che ba’i dran pa de ni yid la byed pa thams cad med de | lta ba thams cad kun nas ldaṅ ba med pa’o || (264b1) gaṅ de lta bu rñog pa med pa’i dran pas dran pa ñe bar gźag pa śes pa de ni saṅs rgyas kyis gnaṅ ba’i saṅs rgyas rjes su dran pa źes bya’o || gźan yaṅ saṅs rgyas rjes su dran pa ni gaṅ spyod lam thams cad du saṅs rgyas la mṅon par chags par mi byed do || ’greṅ ba daṅ | (2) ’chag pa daṅ | ’dug pa daṅ | ñal ba daṅ | ’gro ba daṅ | ’oṅ ba daṅ | smra ba daṅ | mi smra bar yaṅ saṅs rgyas la mṅon par chags par mi byed do || de mṅon par ma chags pas dran pa’aṅ dran par mi byed mi dran pa’aṅ dran par mi byed do || de dran pa yid la mi byed (3) pas gzugs daṅ | mtshan daṅ chos ñid du’aṅ saṅs rgyas rjes su mi dran no || rigs kyi bu ’di ni saṅs rgyas kyis gnaṅ ba’i saṅs rgyas rjes su dran pa ste gaṅ la mtshan ma daṅ dmigs pa thams cad kun du spyod pa med pa’o ||

10. Dharmānusmṛti What then, son of good family, is the recollection of the Dharma, which is authorized by the Lord for the sake of the bodhisatvas (tatra katamā kulaputra bodhisatvānām buddhānujñātā buddhānusmṛtiḥ)? . The Dharma is without attachment (arāga), and he who is attached to any dharma is without the recollection of the Dharma. The Dharma is without basis (anālaya), and where there is no the practice of the Dharma, there is no the recollection of the Dharma. The Dharma is calm (upaśānta), and he whose thought and mind are burning (jvalana) is without the recollection of the Dharma. The Dharma is beyond distinguishing marks (animitta), and he who pursues distinguishing marks (nimittānusāra) is without the recollection of the Dharma. The Dharma is unconditioned (asaṃskṛta), and he who is dependent on the conditioned place (saṃskṛtapratiṣṭhāpanapratiṣṭhita) is without the recollection of the Dharma. Further, the recollection of the Dharma is to see the fact that there is no origination of any conditioned thing (sarvasaṃskārānutpādadarśana), and to enter into faultless reality (samyaktvaniyamapraveśa). The bodhisatva, knowing that all dharmas are not originated because of their intrinsic nature (sarvadharmāṃ svabhāvānutpattiṃ viditvā), attains the tolerance that all things are unborn (anutpattikadharmakṣāntipratilabdha). This state of being is the true Dharma (bhūtadharma). He who understands thus understands all dharmas, since it is the way in which the people on the path of training or on the path beyond training, the isolated buddhas, the bodhisatvas, and the perfectly awakened one (śaikṣāśaikṣapratyekabuddhabodhisatvasamyaksaṃbuddha) understand all dharmas. Such concentration (samāhita) is the liberation of all the holy (sarvāryavimukti), and in that there is no involvement with any dharma (sarvadharmāsamudācāra). The absence of involvement with any dharma is the recollection of the Dharma, which is authorized by the Lord (buddhānujñāta).

善男子。云何菩薩不離如如來所許念法者。若菩薩念法。所謂四念處。四正勤。四如意足。五根。五力。七覺分。八聖道分。三脱門。四聖諦。甚深十二因縁。六波羅蜜。菩薩所應學藏。不退轉輪淨三境。是爲菩薩所應念法。云何應念。念捨念欲。離念滅念。無來無去念。無樔窟念。無自性念。出世間念。解達念。盡念無生念。無取念。無漏念。無爲念。涅槃無自性。作如是念。於諸法中猶有法想。所以者何。以有想故則有動念。有動念故則住顛倒。住顛倒者無有念法。若離念法非法二想。知一切法是無生已。斷法想故得無生忍。得無所得無所有故。善男子。是爲不離如如來所許念法。

善男子云何菩薩佛所印可法隨念。法名離欲。於法無染故。亦無法隨念。法名無阿頼耶。於法無隱沒故。亦無法隨念。法名寂靜。以無心意識染著故。亦無法隨念。法名無相。於法無隨相識故。亦無法隨念。法名無爲。於法無施設住故。亦無法隨念。復次法隨念。若念無間斷不起法想。即入正位證無生忍。觀一切法本來不生無法可證。即是一切學無學縁覺菩薩。正等菩提所證之處。如是一切聖所證解脱法。亦無自性。是爲菩薩佛所印可法隨念。善男子云何菩薩佛所印可僧伽隨念。

rigs kyi bu de la byaṅ chub sems (4) dpa’ rnams kyi saṅs rgyas kyis gnaṅ ba’i chos rjes su dran pa gaṅ źe na | chos źes bya ba ni ’dod chags med pa’o || de la gaṅ chos ci la chags kyaṅ ruṅ de dag la chos rjes su dran pa gaṅ yaṅ med do || chos źes bya ba ni kun gźi med pa’o || de la gaṅ chos gaṅ la (5) sbyor ba de dag la chos rjes su dran pa gaṅ yaṅ med do || chos źes bya ba ni ñe bar źi ba ste | gaṅ sems daṅ yid ’bar bar byed pa de dag la chos rjes su dran pa gaṅ yaṅ med do || chos źes bya ba ni mtshan ma med pa ste | gaṅ mtshan ma’i rjes su ’braṅ ba’i rnam par (6) śes pa de dag la chos rjes su dran pa gaṅ yaṅ med do || chos źes bya ba ni ’dus ma byas pa ste | gaṅ ’dus byas su rab tu gźag pa la gnas pa de dag la chos rjes su dran pa gaṅ yaṅ med do || yaṅ chos rjes su dran pa ni gaṅ gis ’du byed thams cad skye ba med par (7) mthoṅ ba ste | yaṅ dag pa ñid skyon med pa la ’jug pa’o || byaṅ chub sems dpas chos thams cad raṅ bźin gyis ma skyes par rig nas mi skye ba’i chos la bzod pa rab tu ’thob bo || gaṅ de lta bu’i gnas ni yaṅ dag pa’i chos kyi gnas so || gaṅ gis de ltar mṅon (265a1) par rtogs pa de ni chos thams cad mṅon par rtogs pa ste | ’di ni slob pa daṅ | mi slob pa daṅ | raṅ saṅs rgyas daṅ | byaṅ chub sems dpa’ daṅ | yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyis mṅon par rtogs pa’o || de ltar mñam par gźag pa ni (2) ’phags pa thams cad kyi rnam par grol ba ste | de la chos gaṅ yaṅ kun du spyod pa med do || chos gaṅ yaṅ kun du spyod pa med pa de ni saṅs rgyas kyis gnaṅ ba’i chos rjes su dran pa’o ||

10. Saṃghānusmṛti What then, son of good family, is the recollection on the Saṃgha, which is authorized by the Lord for the sake of the bodhisatvas (tatra katamā kulaputra bodhisatvasya saṃghānujñātā buddhānusmṛtiḥ)? . What we called the Saṃgha is unconditioned (asaṃskṛta), and it cannot to be recollected in the perspective of conditioning (abhisaṃskāra). Where there is no involvement (samudācāra) with the actions of body, speech or mind (kāyavāṅmanaskarma), it is called unconditioned (anabhisaṃskāra). Thus what we called conditioned (saṃskṛta) is a mere denomination (prajñapti) and convention (vyavahāra); The unconditioned (asaṃskṛta) is the destruction of all denominations (sarvaprajñaptisamudghāta), and the transcendence of all conventions (sarvavyavahārasamatikrānta). Son of good family, this is the recollection of the congregation, which is authorized by the Lord.

善男子。云何菩薩不離如如來所許念僧者。僧謂四雙八輩。僧中或是阿羅漢向。阿羅漢果。或是阿那含向。阿那含果。或是斯陀含向。斯陀含果。或是須陀洹向。須陀洹果。是爲聲聞僧。復次有僧。所謂不退轉菩薩得決定忍。上聖正位已離諸相恃著戲論。次得如來功徳無間。彼菩薩念如是等大菩薩衆。應供養讃歎。合掌給侍右遶禮敬。是良祐福田。是第一僧入聖衆數。是僧所應作事皆已成辦。是菩薩念僧。親近菩薩僧。不親近聲聞僧。彼菩薩雖憶念僧。不取僧數不取有數。知僧是無爲。憶念無行無變異無生無滅。作如是憶念。不生心行境界。善男子。是爲菩薩不離如如來所許念僧。

善男子云何菩薩佛所印可僧伽隨念。僧名無爲。彼不可以造作而作而無現行身語意業。但是施設而有所行。是無爲僧離施設住超諸言論。善男子是爲佛所印可僧伽隨念。

rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i dge ’dun rjes su dran pa gaṅ (3) źe na | dge ’dun źes bya ba ni ’dus ma byas pa ste | mṅon par ’du byed pas rjes su dran par mi nus so || gaṅ na lus kyi las daṅ ṅag gi las daṅ yid kyi las kun du spyod pa med pa de ni mṅon par ’du mi byed pa śes bya’o || de la ’dus byas źes bya ba ni gdags pa daṅ tha sñad do || (4) ’dus ma byas ni gdags pa thams cad yaṅ dag par ’joms pa’o || tha sñad thams cad las yaṅ dag par ’das pa ste | rigs kyi bu ’di ni saṅs rgyas kyis gnaṅ ba’i dge ’dun rjes su dran pa’o ||

11. Tyāgānusmṛti What then, son of good family, is the recollection of renunciation, which is authorized by the Lord for the sake of the bodhisatvas? (tatra katamā kulaputra bodhisatvasya buddhānujñātā tyāgānusmṛtiḥ) What we called renunciation (tyāga) is to abandon and renounce any material thing (sarvopadhi). Why is that? There is not any dharma that is to be renounced, and any dharma to be renounced does not appear. That which is not to be entangled in any dharma (sarvadharmāgrahaṇa) is the highest renunciation; that which is not entangled is without renunciation; that which is without renunciation is without haughtiness (amanyanatā); that which is without haughtiness is without apprehending (anupalambha); that which is without apprehending is without [mental] activity (apracāra); that which is without [mental] activity is without information by thinking (cittāvijñapti); where there is no information by thinking (cittāvijñāpti), there is no basis in consciousness (vijñānāniśraya); that which is without basis in consciousness is the recollection of renunciation (tyāgānusmṛti) authorized by the Lord. This renunciation of the bodhisatva is to transform into omniscience (sarvajñapariṇāmana), and the omniscience is the same as all moments of existence (sarvadharmasamatā). Even though staying in sameness (samatāsthita) he recollects renunciation; even though he does not recollect any moment of existence, he transforms into awakening (bodhi). Why is that? Since in omniscience (sarvajñatā) there is no duality of truth and untruth (dharmādharma), the non-duality (advaya) is without any mental effort (manasikāra). In this way, son of good family, the bodhisatva cultivating the knowledge of the Dharma (dharmajñānaprayukta) practices the recollection of renunciation which is authorized by the Lord.

善男子。云何菩薩不離如如來所許念捨者。所謂捨財捨法。復次有捨身及命。捨一切邪道。復次有捨不取一切法。所以者何。有取者則無捨。若不取者。名爲究竟捨。究竟捨中則無有求。無求者則不望報。不望報故謂爲眞實捨者。若菩薩行如是堅固捨。隨捨發願。若捨時及發願時。不見菩提及佛法而專念捨。念過去諸菩薩行道時。云何行捨。我今云何行捨。將無不及爲智者所譏耶。即能一切捨。捨已分別所捨。誰是捨者捨何等物誰作憶念。如是分別已都無所得。不見捨者所施物及所憶念。是爲菩薩不離如如來所許念捨。

善男子云何菩薩。佛所印可捨隨念。所謂捨於一切所依資具。及捨於法亦無所捨。此名最勝捨。於一切法無取無捨亦無所求。無有縁慮非無縁慮。彼無心行亦無施設。亦不住於識。不生於心以無住心故。名爲佛所印可捨隨念。復次菩薩捨隨念者。以所修行迴向平等薩婆若智。不見菩提爲所隨念。何以故。以薩婆若與彼隨念性無二故。善男子如是法智相應。是名菩薩佛所印可捨隨念。

rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i gtoṅ ba (5) rjes su dran pa gaṅ źe na | gtoṅ ba źes ba źes bya ba ni phuṅ po thams cad ’dor źiṅ rab tu gtoṅ ba’o || de ci’i phyir źe na | des chos gaṅ yaṅ btaṅ ba med do || ’di ltar de la gaṅ gtoṅ ba’i chos gaṅ yaṅ snaṅ bar mi ’gyur te || ’di la gaṅ chos thams cad mi ’dzin pa de ni gtoṅ (6) ba’i mchog go || gaṅ mi ’dzin pa de ni mi gtoṅ ṅo || gaṅ mi gtoṅ ba de ni mi sñems so || gaṅ mi sñems pa de ni dmigs par mi byed do || dmigs par mi byed pa de la sems rgyu ba med do || rgyu ba med pa ni sems kyis rnam par rig pa med pa’o || gaṅ la sems kyis (7) rnam par rig pa med pa de ni rnam par śes pa mi gnas pa’o || rnam par śes pa mi gnas pa de ni saṅs rgyas kyis gnaṅ ba’i gtoṅ ba rjes su dran pa’o || gaṅ yaṅ byaṅ chub sems dpa’i gtoṅ ba de ni thams cad mkhyen par bsṅos pa ste | gaṅ thams cad mkhyen pa ni chos (265b1) thams cad kyi mñam pa ñid do || gaṅ mñam pa ñid la gnas pa ni rab tu gtoṅ źiṅ byaṅ chub tu ’aṅ bsṅo ste | de rjes su dran yaṅ chos gaṅ yaṅ rjes su dran pa med do || de ci’i phyir źe na | thams cad mkhyen pa ni chos daṅ chos ma yin pa gñis daṅ ldan pa ma yin te | gaṅ ’di gñis (2) su med pa de yid la byed pa ci yaṅ med do || rigs kyi bu de ltar chos śes pa la rab tu sbyor ba’i byaṅ chub sems dpa’ ni saṅs rgyas kyis gnaṅ ba’i gtoṅ ba rjes su dran pa yin no ||

12. Śīlānusmṛti Son of good family, how does the recollection of morality of bodhisatva becomes like open space (tatra kathaṃ kulaputra bodhisatvasya buddhānujñātā śīlānusmṛtir gaganasamā)? . What we called ‘morality (śīla)’ is unconditioned (asaṃskṛta), unsullied (anāsrava), no wishful thinking (apraṇidhāna), effortless (anābhoga), and it accomplishes vows (siddhavrata), fulfils the vows (vrataparipūri), and does not have essential characteristic of information (vijñaptilakṣaṇa). Since it is established by concentration (samādhi), it is not established in the object of thought (cittopalaṃbha). Since it is the root of insight (prajñāmūla), it is without essential characteristic of discursive thinking (niḥprapañcalakṣaṇa). Since it is the outcome of liberation (vimuktiniṣyanda), it is not distinguished by duality (advayaprabhāvita). Since there is no visual form, it is praised by the wise (pāṇḍitapraśaṃsita). Since it appeases vices (kleśapraśamana), there is no essential characteristic of recognition (aprativijñaptilakṣaṇa). Since it is in accordance with all happiness (sarvasukhānugata) and is not generated by the contrary (pratipakṣaprabhāvita), while recollecting this morality, there is no impurity (anāvila) in the recollection. Son of good family, this is what is called the recollection of morality which is authorized by the Lord (sa kulaputra bodhisatvasya buddhānujñātā śīlānusmṛtiḥ).

善男子。云何菩薩不離如如來所許念戒者。若菩薩持戒至解脱處威儀行成就。乃至微戒畏如金剛。恆修淨命善護持戒。菩薩自念戒攝身口。是無作相而謹愼奉行。修勝正命於薩婆若心終不廢捨。純至不動亦終不捨大慈大悲。攝取教誨破戒衆生。寧捨身命不求餘乘。是名爲戒。菩薩念勝戒。不瑕缺戒。不荒穢戒。不求戒。不染戒。無濁戒。智者所歎戒。菩薩念如是等戒。不恃持戒。不毀破戒。不稱己徳不譏彼過。終不捨戒亦不依戒亦不住戒。雖捨一切諸所恃著而行色行。是爲菩薩不離如如來所許念戒

善男子云何菩薩。佛所印可戒隨念。戒名無爲。無漏無礙永息功用成就一切禁戒。無識無相亦不住心作三摩地。最勝所依亦是發生淨慧根本。離於戲論及解脱相。亦無二種分別之相。智者所讃無有現色。能息煩惱亦無施設。安樂隨行亦無對治一切分別。菩薩常於如是類戒無有垢濁。是名菩薩佛所印可戒隨念

rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i tshul khrims rjes su dran (3) pa gaṅ źe na | tshul khrims źes bya ba ni ’dus ma byas pa ste | zag pa med pa | smon lam med pa | lhun gyis grub pa | brtul źugs grub pa | brtul źugs thams cad yoṅs su rdzogs pa ste | rnam par rig pa’i mtshan ñid ma yin no || tiṅ ṅe ’dzin gyis gnas te | (4) sems kyi dmigs pa’i gnas ma yin no || śes rab kyi rtsa ba ste | spros pa’i mtshan ñid ma yin no || rnam par grol ba’i rgyu ’thun pa ste | gñis kyis rab tu phye ba ma yin no | mkhas pas rab tu bsṅags pa ste | gzugs snaṅ ba ma yin no || ñon moṅs pa źi ba (5) ste | so so rnam par rig pa’i mtshan ñid ma yin no || bde ba thams cad kyi rjes su ’gro źiṅ gñen pos bskyed pa ma yin te gaṅ de lta bu’i tshul khrims rjes su dran źiṅ dran pa la rñog pa med pa de ni rigs kyi bu saṅs rgyas kyis gnaṅ ba'i tshul khrims rjes su dran pa źes (6) bya’o ||

12. Devānusmṛti What then, son of good family, is the recollection of gods, which is authorized by the Lord for bodhisatvas (tatra katamā kulaputra bodhisatvasya buddhānujñātā devānusmṛtiḥ)? . It is the recollection of two assemblies of gods (devanikāya). What are these two (katame dve)? The gods of the Pure Abode (śuddhāvāsadeva), and the bodhisatvas hindered by only one birth (ekajātipratibaddhabodhisatva), who dwell in the Tuṣita Heaven (tuṣitabhavanastha). In that the bodhisatva recollects the gods of the Pure Abode (śuddhāvāsadeva). Further, the bodhisatvas who are hindered by only one birth (ekajātipratibaddhabodhisatva), and who dwell in the Tuṣita Heaven (tuṣitabhavanastha) recollect ten qualities as the summit (mūrdhan). What are those ten qualities?

善男子。云何菩薩不離如如來所許念天者。若菩薩念天。所謂念欲界天。或色界。或無色界天。念欲界天持戒果報故。受適意色聲香味觸。以天五欲遊戲娯樂。天衣飮食自恣滿足。一向受愛喜適意樂。菩薩作是念。此一切興盛皆當衰滅。是諸天等亦當無常變異。由放逸故不造善根。先有善業今悉當盡。此諸天等雖生上。猶未脱地獄畜生餓鬼之分。菩薩作是念已。不悕望生欲界天處。唯除兜率天宮。兜率宮中有一生補處菩薩。於一切菩薩行以到彼岸。一切諸地。一切神通。一切諸定。一切陀羅尼。一切辯才。一切菩薩事。於一切方便等以度彼岸。但憶念如是功徳。於此天中心生欣仰。若欲生者當願生如是天中。菩薩發心言。我何時當得如是天身。菩薩復念色界諸天。此諸天等。由諸禪四無量心果報故生彼天處。已過欲界欲患一心處定。以喜爲食一向知受第一樂報。菩薩作如是念。彼色界諸天。受少味故用爲歡喜。無常有常想。苦有樂想。無我有我想。無涅槃有涅槃想。此色界諸天。亦有無常變。異未脱地獄餓鬼畜生之分。是菩薩不願生色界諸天處。唯除淨居天即彼入涅槃不還此間者。菩薩作是念。此是清淨諸天。已脱五道流轉生死。是菩薩以如是故。生敬重之心。亦不願樂求生彼處。菩薩復念無色界諸天。受無色定果報。已過欲界色界心處1定寂靜。菩薩作是念。此無色界諸天。離見佛聞法及供養僧此諸天等。不知求出無色界法。假令久住會當變滅。未脱地獄餓鬼畜生之分。是故於彼天處亦不願生。但作是念。我當作天中天如來應供正遍知。是菩薩雖念諸天。不依欲界色界無色界天處。而於三界衆生起大悲心。

善男子云何菩薩佛所印可天隨念。應隨念二種天。一者五淨居天。有聖者故。二者覩史多天。以一生補處菩薩在彼天故。復次此一生補處菩薩住彼天宮。有十種頂法。何者爲十。

rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i lha rjes su dran pa gaṅ źe na | lha’i ris gñis rjes su dran par bya ste | gñis gaṅ źe na | gnas gtsaṅ ma’i ris kyi lha daṅ skye ba gcig gis thogs pa’i byaṅ chub sems dpa’ dga’ ldan gyi gnas (7) na ’khod pa rnams so || de la byaṅ chub sems dpa’ gnas gtsaṅ ma’i ris kyi lha rnams rjes su dran no || yaṅ skye ba gcig gis thogs pa’i byaṅ chub sems dpa’ dga’ ldan gyi gnas na gaṅ dag ’khod pa de dag ni spyi bo lta bu bcus rjes su dran te bcu gaṅ źe na |

To wit, a) the perfection of insight (prajñāpāramitā) as the summit (mūrdhan) of all perfections (sarvapāramitā); b) the supernormal knowledge without retrogression [as the summit] of all supernormal knowledges (sarvābhijñā); c) the stage of consecration (abhiṣekabhūmi) [as the summit] of all stages (sarvabhūmi); d) the right view (samyagdṛṣṭi) and concentration (samādhi) without retrogression [as the summit] all wings of awakening (sarvabodhipakṣikadharma); e) the meaning and eloquence without obstruction (anācchedyārthapratibhāna) [as the summit] of special knowledges (pratisaṃvid); f) the way into unattached knowledge (asaṅgajñānapraveśa) [as the summit] of all knowledges (sarvajñāna); g) the knowledge of understanding superior, mediocre, and inferior (hīnamadhyaviśiṣṭapraveśajñāna) [as the summit] of all his faculties (sarvendriya); h) following the knowledge of light (ābhāsajñānānugamana) [as the summit] of power and fearlessness (balavaiśāradya); i) the sight of the Buddha (buddhacakṣur), seeing all qualities of the Buddha (sarvabuddhadharma) as being in the palm of his hand (karatalagata), [as the summit] of all kinds of sights (sarvacakṣur); j) the perfect awakening (abhisaṃbodhi) through insight (prajñā) associated with a moment of thought (ekacittakṣaṇasamāyukta) [as the summit] after sitting on the place of awakening (bodhimaṇḍaniṣadana) - they recollect such ten qualities as the summit. This recollection is not disturbed by any particular viewpoint (dṛṣṭi), manifestations of bad dispositions (anuśayaparyutthāna), mental efforts (manasikāra), or discursive thinking (prapañca), so there is no impurity (anāvila) and thus the recollection of gods is, son of good family, called the recollection of gods, which is authorized by the Lord.

是爲菩薩不離如如來所許念天。

所謂一切波羅蜜中。般若波羅蜜多而爲其頂。一切神通之中。不退神通而爲其頂。一切地中。唯灌頂地而爲其頂。一切菩提分法之中。不退正見勝三摩地而爲其頂。一切無礙解中。義辯無礙而爲其頂。一切智中。無著無礙智而爲其頂。一切根中。知上中下根無礙智而爲其頂。一切力無畏中。照耀隨入智而爲其頂。一切眼中。佛眼觀察一切佛法。了如掌内而爲其頂。坐菩提場中當成正覺。一刹那心相應正慧而爲其頂。是爲十種頂法之相。應隨念之。若菩薩得是念已。見則不亂隨眠纒。不亂作意戲論。不亂於如是類。念無垢濁。應當如是隨念彼天。善男子是名菩薩佛所印可天隨念。

pha (266a1) rol tu phyin pa thams cad kyi naṅ na śes rab kyi pha rol tu phyin pa spyi bor gyur pa daṅ | mṅon par śes pa thams cad kyi naṅ na mi ñams pa’i mṅon par śes pa daṅ | sa thams cad kyi naṅ na dbaṅ bskur ba’i sa daṅ | byaṅ chub kyi phyogs kyi chos thams (2) cad kyi naṅ na yaṅ dag pa’i lta ba daṅ tiṅ ṅe ’dzin mi ñams pa daṅ | so so yaṅ dag par rig pa’i naṅ na don daṅ spobs pa rgyun mi ’chad pa daṅ | śes pa thams cad kyi naṅ na chags pa med pa’i ye śes la ’jug pa daṅ | dbaṅ po thams cad kyi naṅ na rab ’briṅ tha ma la (3) ’jug pa śes pa daṅ | stobs daṅ mi ’jigs pa la snaṅ ba’i ye śes rjes su ’gro ba daṅ | spyan thams cad kyi naṅ na saṅs rgyas kyi spyan kun du gzigs pa daṅ | saṅs rgyas kyi chos thams cad ’di dag gi lag mthil du soṅ ba ltar ’dug pa daṅ | byaṅ chub kyi sñiṅ (4) po la ’dug nas sems kyi skad cig gcig daṅ ldan pa’i śes rab kyis mṅon par rdzogs par byaṅ chub ba’o źes spyi bo lta bu’i chos rnam pa bcu po de dag gis rjes su dran no || de’i dran pa de ni lta bas ma ’khrugs | bag la ñal daṅ kun nas ldaṅ bas ma ’khrugs | yid la (5) byed bas ma ’khrugs | spros pas ma ’khrugs pa ste | de lta bu’i dran pa rñog pa med pas lha rjes su dran pa ’di ni rigs kyi bu saṅs rgyas kyis gnaṅ ba lha rjes su dran pa źes bya’o ||

15. Bodhisatvacaryā How then, son of good family, does the bodhisatva perform his practice of a bodhisatva (bodhisatvacaryā) after having obtained the sameness of extinction (nirvāṇasamatā)? The extinction (nirvāṇa) is the pacification of all vices (sarvakleśapraśamana), the allaying of every feeling (sarvavedanāpratipraśrambhaṇa), the pacification of all objects (sarvālambanapraśamana), and no connection (pratisaṃdhi) with the parts of personality, spheres or fields of perception (skandhadhātvāyatana). Thus the good man (satpuruṣa), having obtained the sameness of extiction (nirvāṇasamatā), playfully employs (vikrīḍita) the great compassion (mahākaruṇā), means and insight (prajñopāya), and knowledge (jñāna) of the former lives (pūrvanivāsa); he is sustained by the presence of the Buddhas (buddhādhiṣṭhānādhiṣṭhitai); he cultivates insight (prajñā) and knowledge (jñāna); he purifies cultivation (bhavānā) by means of the clear presence of manifestation (bhāvānapariśuddhi); he depends on concentration (samādhi) which is the miraculous play (vikrīḍita) with illusion (māyā); The vices by which he might produce existence and bonds of existence, these he does away with (yaiḥ kleśaḥ saṃsāraṃ saṃsārabandhanaṃ vā prabhāvayati tān prajahāti), and the knowledge by means of which he teaches extinction, in that he excels (yena jñānena nirvāṇaṃ deśayati tatra vaśitāprāptaḥ), thus he is born from non-existence and originated form non-origination (anutpādotpanno ’bhūtabhūtaḥ). Even though he is established in the sameness of extinction (nirvāṇasamatāsaṃprasthita), he still does not interrupt bringing living beings to maturity (satvaparipāka). This, son of good family, is the gate of knowledge (jñānamukha), called the development of two approaches (yamakapariṇāma), [namely the great compassion (mahākāruṇā) and expedient means (upāya)] of the bodhisatvas, and even though the bodhisatva is placed in the gate of knowledge after having obtained the sameness of extinction (nirvāṇasamatā), he still performs the practice of a bodhisatva (bodhisatvacaryā).

善男子。云何菩薩。行諸法平等如涅槃者。若菩薩知入諸法平等如涅槃。見一切衆生性同涅槃。知已入涅槃者。無陰界諸入。如是菩薩見衆生性同涅槃。過諸陰界入見如影如夢。無有生死而現生死。凡夫衆生所因結使造煩惱業。造煩惱業已受無量苦報。菩薩以般若波羅蜜力故。善觀結使斷令不生。亦不因彼作業而受苦報。得至涅槃平等之處。名之無爲。過一切算數智道。不捨本願故。遊戲大慈。已到慧方便彼岸。已入佛神通力。已能善知分別諸想。自已得度度未度者。自已得解解未解者。自已得安安未安者。自已得涅槃使未得者得。於涅槃生死無有二想。是爲菩薩行諸法平等如涅槃

善男子云何菩薩所行諸行等於涅槃。涅槃名寂靜。悉除一切煩惱。滅一切受。離一切所縁。出蘊處界。即彼正士獲得涅槃平等。以本願力遊戲大悲。方便智慧得如來加持故。善修智慧意樂。清淨住於如幻妙三摩地。悉知有情煩惱生死皆如幻化。示現受生。由此能斷諸生死縛無所染汚。名曰涅槃。既得自在不生而生。無所不生亦無所生。常在涅繋不斷生死。而成熟有情無有休息。善男子此名菩薩大悲方便雙智慧門。若菩薩住此門者。獲得涅槃平等行菩薩行。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ mya ṅan las ’das pa daṅ mñam pa ñid (6) thob kyaṅ byaṅ chub sems dpa’i spyad pa yaṅ spyod pa yin źe na | mya ṅan las ’das pa źes bya ba ni ñon moṅs pa thams cad rab tu źi ba ste | tshor ba thams cad rgyun bcad pa | dmigs pa thams cad źi ba | phuṅ po daṅ | khams daṅ | skye mched rnams kyi ñid mtshams (7) sbyor ba med pa ste | skyes bu dam pa de mya ṅan las ’das pa daṅ mñam pa ñid thob ciṅ | sṅon gnas bcas pa’i sñiṅ rje chen po daṅ | thabs daṅ | śes rab daṅ | ye śes kyis ni rnam par rol | saṅs rgyas kyi byin gyi rlabs kyis ni śin tu byin gyis brlabs | śes rab daṅ | (266b1) ye śes ni śin tu bsgoms | mṅon gyi byin gyi rlabs kyis ni bsgom pa yoṅs su dag | sgyu mas rnam par rol pa’i tiṅ ṅe ’dzin la ni gnas te | ñon moṅs pa gaṅ gis ’khor ba rab tu skyed pa’am | ’khor bar ’chiṅ ba de dag rab tu spaṅs śiṅ ye śes gaṅ gis mya ṅan las (2) ’das par ston pa de la dbaṅ thob pas mi skye ba las skye źiṅ mi ’byuṅ ba las ’byuṅ ba ste | mya ṅan las ’das pa daṅ mñam pa ñid du yaṅ dag par źugs kyaṅ sems can yoṅs su smin par bya ba yaṅ mi ’chad do || de ni rigs kyi bu byaṅ chub sems dpa’ rnams kyi phrugs su (3) tshad źes bya ba’i ye śes kyi sgo ste | ye śe kyi sgo gaṅ la gnas pas byaṅ chub sems dpa’ mya ṅan las ’das pa daṅ mñam pa ñid thob kyaṅ byaṅ chub sems dpa’i spyad pa spyod ba’o ||

16. Caritalakṣaṇa How then, son of good family, does the bodhisatva know⁴ the essential character of behaviour of all living beings (sarvasatvacaritalakṣaṇa)? There, son of good family, are eighty-four thousand kinds of behaviour of living beings (caturaśītisatvacaritasahasra), and these are the basic words of a summary (mūloddānapada). The behaviour of all living beings, which is immeasureable (sarvasatvacaritāpramāṇa), unthinkable (acintya), and ineffable (anabhilāpya), is known by the knowledge of a Buddha (buddhajñāna), but not by the knowledge of the disciples, the isolated buddhas (śrāvakapratyekabuddhajñāna), or the knowledge of bodhisatva (bodhisatvajñāna). Thus the bodhisatva penetrates the essential character of behaviour of all living beings (sarvasatvacaritalakṣaṇānupraveśa) through the presence of the Buddhas (buddhādhiṣṭhāna) and his own knowledge (ātmajñāna). The behaviour’s essence (svabhāva), essential character (lakṣaṇa), the essential character of cause (hetulakṣaṇa), the essential character of condition (pratyayalakṣaṇa), the essential character of productive cause (karaṇahetulakṣaṇa), the essential character of combination (sāmagrīlakṣaṇa), the essential character of difference (nānātvalakṣaṇa), the essential character of discordance (vilakṣaṇa), the essential character of passion (rāgalakṣaṇa), the essential character of aversion (dveṣalakṣaṇa), the essential character of delusion (mohalakṣaṇa), the essential character of the three together (sabhāgalakṣaṇa), the essential character of hell-beings (nirayalakṣaṇa), the animal world (tiryagyonilakṣaṇa), the essential character of the world of the lord of death (yamalokalakṣaṇa), the essential character of gods (devalakṣaṇa), the essential character of human being (manuṣyalakṣaṇa), the essential character of the entrance into the fixed course of disciples (śrāvakaniyāmāvakranti), the essential character of the entrance into the fixed course of isolated buddhas (pratyekabuddhaniyāmalakṣaṇa), the essential character of the entrance into the fixed course of the buddhas (buddhaniyāmalakṣaṇa), the essential character of distant cause, the essential character of intermediate cause (anantaryalakṣaṇa), and the essential character of immediate cause - he knows all the essential characters of behaviour truly as they are (yathābhūtaṃ prajānāti), and there is no fault at all (anavadya) in his understanding (sarvajñāna).

4. ‘chog śes pa’ means ‘to be content (saṃtuṣṭa)’, but ‘to know’ seems better as read in both Chi.

善男子。云何菩薩善分別行相者。若菩薩翹勤精進求勝善法。於甚深法門心入籌量。清淨通利分布慧明。得大智明門。以此大智明門力故。知一切衆生心行所趣。總説一一衆生。有八萬四千諸行皆能了知。所謂貪欲行二萬一千。瞋恚行二萬一千。愚癡行二萬一千。等分行二萬一千。是爲八萬四千諸行。一一衆生皆有是行。若廣説者則有無量行。一一行相門中。知有八萬四千諸根。一一根門中。知有八萬四千種差別解。盡知諸行諸根諸解差別相。知所應修習相。云何知差別相。知此諸行諸根諸解。是貪欲相。是瞋恚相。是愚癡相。是等分相。是減相。是増相。是住相。是達相。是名知差別相。云何知所應修習相。知諸行諸根諸解無常相。苦相。無我相。空相。寂滅相。離相。如實相。涅槃相。相自空相。相自離相。若能知如是等諸行諸根諸解。如如來成就諸行無障礙智。知一切衆生諸行諸根諸解差別相。菩薩亦次如來智知。而不捨菩薩所行。教化衆生無有疲惓。是名善分別行相

善男子云何菩薩。善知一切有情行相。善男子菩薩。有八萬四千行。是於根本。鄔馱南句有情行相。無量差別不可思議不可言説。唯佛能知。非諸聲聞縁覺所了。亦非菩薩之所能了。彼菩薩蒙佛加持及自智力。隨知一切有情行相。所謂如是自性相。如是行相。如是因相。如是縁相。如是作相。如是和合相。或種種相離相欲相。瞋相癡相等分相。地獄相傍生相琰魔界相天相人相。或聲聞尼夜摩相。或縁覺尼夜摩相。或佛尼夜摩相。或遠因相中因相近因相。如是有情一切行相如實知之。除一切智不被摧伏。善男子是爲菩薩善知一切有情行相。
大集虚空藏菩薩所問經卷第二
丙午歳高麗國大藏都監奉　　勅雕造

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ sems can thams cad kyi spyod pa’i (4) mtshan ñid daṅ chog śes pa gaṅ yin źe na | rigs kyi bu sems can rnams kyi spyod pa ni brgyad khri bźi stoṅ ste | ’di ni sdom gyi rtsa ba’i tshig go || gaṅ yaṅ sems can thams cad kyi spyod pa tshad med pa bsam gyis mi khyab pa brjod du med pa de saṅs rgyas kyi ye śes kyis (5) mkhyen te | ñan thos daṅ raṅ saṅs rgyas kyi ye śes kyis mi rig | byaṅ chub sems dpa’i ye śes kyis mi rig pa de la byaṅ chub sems dpa’ saṅs rgyas kyi byin gyi rlabs daṅ | raṅ gi śes pas sems can thams cad kyi spyod pa’i mtshan ñid kyi rjes su rab tu ’jug ste | (6) spyod pa de’i gaṅ ṅo bo ñid dam | gaṅ mtshan ñid kyaṅ ruṅ ste | rgyu’i mtshan ñid dam | rkyen gyi mtshan ñid dam | byed rgyu’i mtshan ñid dam | tshogs pa’i mtshan ñid dam | tha dad pa’i mtsham ñid dam | mi ’dra ba’i mtshan ñid dam | ’dod chags kyi mtshan ñid dam | źe (7) sdaṅ gi mtshan ñid dam | gti mug gi mtshan ñid dam | skal ba mñam pa’i matsana ñid dam | sems can dmyal ba’i mtshan ñid dam | dud ’gro’i skye gnas kyi mtshan ñid dam | gśin rje’i ’jig rten gyi mtshan ñid dam | lha’i mtshan ñid dam | mi’i mtshan ñid dam | (267a1) ñan thos kyi ṅes par gyur pa’i mtshan ñid dam | raṅ saṅs rgyas kyi ṅes par gyur pa’i mtshan ñid dam | saṅs rgyas kyi ṅes par gyur pa’i mtshan ñid dam | raṅ po’i rgyu’i mtshan ñid dam | bar ma’i rgyu’i mtshan ñid dam | ñe ba’i rgyu’i mtshan ñid kyaṅ ruṅ ste | (2) spyod pa de dag thams cad kyi mtshan ñid yaṅ dag pa ji lta ba bźin du rab tu śes te ye śes thams cad la kha na ma tho ba med pa yin no ||

17. Dharmaratnanidhāna How then, son of good family, does the bodhisatva grasp the treasury of the Dharma Jewel (dharmaratnanidhāna) of the Awakened Lords? Son of good family, the treasury of the Dharma Jewel (dharmaratnanidhāna) of the Awakened Lords is imperishable (akṣaya). Thus, as many as are the entrances into the essential character of behaviour in all living beings, so many are the entrances into knowledge which is the gate into the treasury of the Dharma Jewel of the Awakened Lords (yāvantaḥ sarvasatvānāṃ caritalakṣaṇānupraveśās tāvad api buddhānāṃ bhagavatāṃ dharmaratnanidhānamukhajñānapraveśāḥ). Just as the behaviour of living beings is imperishable and endless, in the same way, the treasury of the Dharma Jewel of the Awakened Lords is also imperishable and endless (yathā satvacaritam akṣayam anatam evam api buddhānāṃ bhagavatāṃ dharmaratnanidhānāny akṣayāṇi anatāni). From the night (rātri) when the Tathāgata attained awakening (bodhiprāpta) to the night of his extinction (parinirvāṇa), the treasury of the Dharma Jewel (dharmaratnanidhāna) has been explained, is being explained, and will be explained by the Tathāgata. All of them are what they really are (tathatā), not different from what they are (avitathatā), and nothing else but what they are (ananyathā). Why is it called ‘such’ (kasmāt tatheti)? Since it is the entrance into the peace of suchness, it is called 'such’ (tathatāśāntisaṃprasthitatvāt tatheti). Why is it called ‘suchness without error’ (kasmāt avitatheti)? Since it is the entrance into the highest truth, it is called ‘suchness without error.’ (paramārthasatyasaṃprasthitatvāt tatheti) Why is it called ‘suchness that is not other’ (kasmāt ananyatatheti)? Since he seeks nothing else but the essential nature (svabhāva), there is no other. Further, as for the treasury of the Dharma Jewels of the Awakened Lords, even though living beings of a system of threefold thousand great thousand worlds (trisāhasramahāsahasralokadhātuparyāpanna) were as learned as (bāhuśruta) Ānanda, all of them would not be able to understand even a syllable (akṣara) in hundreds of thousands of millions of aeons (kalpakoṭīśatasahasra); and further they would not be able to teach even a single meaning (ekārtha) - such a true teaching (yathābhūtadeśanā) is the treasury of Dharma Jewels belonging to the Awakened Lords. The bodhisatvas, having grasped it, do not forget (saṃpramoṣayati) any letter or lose any meaning (artha), and they please (ārādhyati) all living beings, gratify (ārāgayati) all the Buddhas, vanquish all the Evil Ones (sarvamāra), subjugate all other heretics (sarvānyatīrthika), and appease all vices (sarvakleśa). Thus they understand the Dharma Jewel Words. In this way, son of good family, the bodhisatva grasps the treasury of the Dharma Jewel (dharmaratnanidhāna) of the Awakened Lords.

善男子。云何菩薩持諸佛法寶藏者。善男子。如來藏無盡亦無量。至一切處。悦可一切衆生。如衆生諸行諸根諸解。無量阿僧祇。不可思議。不可稱不可量。諸佛法寶藏。無量阿僧祇。不可思議。不可稱不可量。亦復如是。佛法寶藏文字。假令一切衆生如阿難等。一劫乃至百劫。不能受持讀誦。能令通利除義。所以者何。如來一切法寶藏唯有一義。所謂離欲義。寂滅義。涅槃義。若菩薩聞如來法寶藏已。隨力所受。受持讀誦通利。善順正觀如所受行。菩薩入法藏門。堅持思惟。不依一切相行。則得陀羅尼門三昧門。得陀羅尼門三昧門已。能持一如來法寶藏文字及義。若二若三若四若五。若十二十三十四十五十。若百若千若百千。乃至無量無邊阿僧祇。不可思議不可稱不可量。無有量過諸量。於一切諸佛法寶藏心不散亂。受持讀誦通利文字及義。廣爲人説。依義不依文。淨意成就所聞説法。乃至一句文義不失。能淨辯門。善能巧説悦可衆心。爲諸佛所歎。亦能降伏諸魔外道。及供養三寶。乃至不見一法異於法性。不壞本際。不動於如。

大集大虚空藏菩薩所問經卷第三
開府儀同三司特進試鴻臚卿肅國
公食邑三千戸賜紫贈司空謚大鑑
正號大廣知大興善寺三藏沙門
不空奉　　　　　　　　　詔譯
善男子云何菩薩能持世尊佛法寶藏。善男子諸佛法藏無有窮盡。以一切有情根性行相差別無量。諸佛世尊爲令趣入。隨其爾所差別根性。説法寳藏。亦有爾所無量無邊。是故名爲佛法寶藏。復次如來證菩提夜般涅槃夜於其中間已説今説當説。是故名爲佛法寶藏。復次如來證菩提夜般涅槃夜於其中間已説今説當説。所有一切悉名如説不異説眞説。云何名爲如説。如彼眞如平等而説故名如説。云何不異説。所説之法依勝義諦。平等無二名不異説。云何眞説。稱法自性名爲眞説。復次諸佛法藏。不可以文字説。假使滿於三千大千世界一切有情。皆如阿難陀多聞第一。於百千倶胝劫中。説於一義不可究盡。如是諸佛無邊法藏。菩薩悉能如法受持。一切文字皆不廢忘。於一切義無有差異。使諸有情皆得歡喜。供養奉事一切如來。摧壞一切魔怨。制伏一切外道。息滅煩惱顯揚正法。如是善男子。是名持佛世尊佛法寶藏。

rigs kyi bu de la (3) ji ltar na byaṅ chub sems dpa’ saṅs rgyas bcom ldan ’das dag gi chos dkon mchog gi mdzod ’dzin pa yin źe na | rigs kyi bu saṅs rgyas bcom ldan ’das ’dag gi chos dkon mchog gi mdzod ni mi zad pa ste | sems can thams cad kyi spyod pa’i mtshan ñid la rab tu ’jug (4) pa ji sñed pa saṅs rgyas bcom ldan ’das rnams kyi chos dkon mchog gi mdzod la gzud pa’i ye śes la ’jug pa’aṅ de sñed do || ji ltar sems can gyi spyod pa mi zad ciṅ mtha’ med pa de bźin du saṅs rgyas bcom ldan ’das rnams kyi chos dkon mchog gi mdzod kyaṅ mi (5) zad ciṅ mtha’ med pa’o || chos dkon mchog gi mdod ces bya ba ni gaṅ gi nub mo de bźin gśegs pas byaṅ chub brñes pa nas | gaṅ gi nub mo yoṅs su mya ṅan las ’das pa de’i bar du de bźin gśegs pas bśad pa daṅ ’chad pa daṅ | ’chad par ’gyur ba de thams (6) cad ni de bźin no || ci’i phyir de bźin źes bya źe na | de bźin ñid źi ba la yaṅ dag par źugs pas de’i phyir de bźin źes bya’o || ci’i phyir ma nor ba de bźin ñid ces bya źe na | don dam pa’i bden pa la yaṅ dag par źugs pa (7) de’i phyir ma nor ba de bźin ñid ces bya’o || ci’i phyir na gźan ma yin pa de bźin ñid ces bya źe na | de bdag gi ṅo bo ñid ma yin par gźan du mi btsal te | de’i phyir gźan ma yin pa’o || yaṅ saṅs rgyas bcom ldan ’das rnams kyi chos dkon mchog gi mdzod ni stoṅ gsum (267b1) gyi stoṅ chen po’i ’jig rten gyi khams su gtogs pa’i sems can rnams maṅ du thos pa kun dga’ bo lta bur gyur kyaṅ de dag thams cad kyis bskal pa bye ba phrag stoṅ du yaṅ yi ge khoṅ du chud par mi nus so || yaṅ don gcig tu bstan te ji lta ba bźin du bstan pa ’di lta bu (2) ni saṅs rgyas bcom ldan ’das rnams kyi chos dkon mchog gi mdzod do || de byaṅ chub sems dpa’ rnams ’dzin te ji ltar yi ge thams cad mi brjed ciṅ don thams cad mi ñams par sems can thams cad mgu bar byed | saṅs rgyas thams cad rab tu mñes par byed | (3) bdud thams cad pham par byed | mu stegs can gźan thams cad tshar gcod || ñon moṅs pa thams cad źi bar byed ciṅ de dag la chos dkon mchog rab tu sgrogs pa de ltar ’dzin to || rigs kyis bu de ltar na byaṅ chub sems dpa’ saṅs rgyas bcom ldan ’das rnams kyi chos (4) dkon mchog gi mdzod ’dzin pa yin no ||

18. Dharmasvabhāva But further, son of good family, in the perspective of the essential character of the dharma (dharmasvabhāva), the bodhisatva may grasp an essential character, thinking: “I have fully understood (abhisambuddha) the dharmas.” But, how then has the Tathāgata understood (abhisaṃbuddha) the dharmas? [It is like this:] their nature is [like] illusion (māyāsvabhāva) because it is not established in reality (apariniṣpanna); their nature is [like] a dream (svapna) because it transcends perceptual fields (viṣayātikrantatarayogena); their nature is [like] a mirage (marīci) because there is no birth (atyantānutpanna); their nature is [like] a reflected image (pratibhāsa) because it is unchanging (asaṃkrānti); their nature is [like] a reflection (pratibimba) because it is devoid of intrinsic nature (niḥsvabhāva); their nature is empty (sūnya) because it is dependent (aparādhīna); their nature is without distinguishing mark (animitta) because it is beyond thought-constructions (nirvikalpa); their nature is wishless (apraṇihita) because it is not attached to thoughts (cittāsaṅga); their nature has no desire (rāga) because it is free from all desires (sarvarāgavigata); their nature is unconditioned (asaṃskṛta) because there is no any calculation (asaṃkhya). Thus, son of good family, based on the information (prajñapti) in conventional expressions (vyavahāra) of others I was fully awakened (abhisaṃbuddha) to such dharmas, but still, their essential character (dharmasvabhāvalakṣaṇa) is inexpressible in words. Even though the bodhisattva, who wishes to grasp the dharmas, is fully awakened to dharmas with such an essential character, he still teaches other beings (parasatvapudgala) by means of syllables and explanations of language (akṣaranirukti).

如來所覺了性法。以知一切法性如如來所覺故。乃至不見一法不入佛法者。所以者何。如來知一切法性如幻無成就故。知一切法性如野馬無所取故。知一切法性如鏡中像不彼此故。知一切法性如夢不眞實故。知一切法性如響(an echo)從縁起故。知一切法性空虚無實故。知一切法性無相無分別故。知一切法性無願無發動故。如來如實知一切法性如是相。菩薩如是知一切法性無生。能持諸佛法寶藏。乃至一切非念非不念。是爲菩薩持諸佛法寶藏。

復次善男子。如我等覺彼法自性。菩薩如是如彼法性應當受持。云何名爲如來等覺彼法自性。謂知法自性。悉皆如幻不成就相故。悉皆如夢無境界相故。悉如陽炎畢竟無生相故。悉如光影無移動相故。亦如影像無自性相故。知空自性究竟如露故。知無相自性無分別故。知無願自性心無住故。知離欲自性一切欲遠離故。知無爲自性超諸數相故。善男子如是言説爲他了別故。我已現證是法自性彼法性相不可言説。若菩薩欲受持諸佛法藏。應如如來覺了諸法自性。而以文字語言爲諸有情如是説法。是爲菩薩能持諸佛正法寶藏。

yaṅ rigs kyi bu chos gaṅ gi ṅo bo ñid du ṅas chos rnams mṅon par saṅs rgyas pa de’i ṅo bo ñid du byaṅ chub sems dpa’ chos rnams gzuṅ bar bya’o || yaṅ ji lta bur de bźin gśegs pas chos rnams mṅon par rdzogs par saṅs (5) rgyas śe na | yoṅs su ma grub pa’i tshul gyis sgyu ma’i ṅo bo ñid daṅ | yul las śin tu ’das pa’i tshul gyis rmi lam gyi ṅo bo ñid daṅ | śin tu skye ba med pa’i tshul gyis smig rgyu’i ṅo bo ñid daṅ | mi ’pho ba’i tshul gyis mig yor gyi ṅo bo ñid daṅ | raṅ bźin med pa’i tshul gyis (6) gzugs brñan gyi ṅo bo ñid daṅ | rag las pa’i tshul gyis stoṅ pa’i ṅo bo ñid daṅ | rnam par mi rtog pa’i tshul gyis mtshan ma med pa’i ṅo bo ñid daṅ | sems chags pa med pa’i tshul gyis smon pa med pa’i ṅo bo ñid daṅ | ’dod chags thams cad daṅ bral ba’i tshul (7) gyis ’dod chags med pa’i ṅo bo ñid daṅ | graṅs thams cad las ’das pa’i tshul gyis ’dus ma byas pa’i ṅo bo ñid de | de ltar rigs kyi bu tha sñad du gźan gyi rnam par rig pa la brten nas de ’dra bar chos de ṅas mṅon par rdzogs par saṅs rgyas te | gaṅ chos de’i (268a1) ṅo bo ñid kyi mtshan ñid de ni tshig gis brjod par mi nus so || de la chos rnams ’dzin par ’dod pa’i byaṅ chub sems dpa’ de lta bu’i ṅo bo ñid kyi chos rnams mṅon par rdzogs par saṅs rgyas par bya ste | yi ge daṅ ṅes pa’i tshig gis kyaṅ sems can gźan rnams (2) daṅ | gaṅ zag gźan dag la bstan par bya’o ||

19. Satvādiviśuddhi How then, son of good family, does the bodhisatva bring all living beings to maturity (paripācayati) given the fact that they are originally pure (satvādiviśuddhi). The realm of living beings (satvadhātu), son of good family, is originally pure (ādiviśuddhi), and thus their roots have no basis (avastuka). The bodhisatva, son of good family, having understood that the roots of all dharmas are completely cut off, brings living beings to maturity, and then he does not hold the view of a self (ātmadṛṣṭi), the view of a living being (satvadṛṣṭi), the view of a life principle (jīvadṛṣṭi), or the view of a person (pudgaladṛṣṭi). Again he thinks (punas tasyaivaṃ bhavati): “what is called ‘living being (satva)’ is a misunderstanding (viparyasta). Because of being occupied (paryavasthāna) with the view of cause (hetudṛṣṭi), ignorance (avidyā), existence (bhāva), thirst (tṛṣṇā), and unreal mental constructions (abhūtaparikalpa), it is called ‘living being.’” But the bodhisatva still teaches the Dharma (dharmaṃ deśayati) to living beings in order to get rid of vices which originate from misunderstanding (viparyāsasamutthitakleśaprahāṇa), and he does not forget (na vipraṇāśayati) substances (bhāva). Since he is devoid of a living being (niḥsatva), and detached from a living being (satvaviveka), he brings living beings to maturity. Thus the bodhisatva brings living beings to maturity (sarvasatvān paripācayati) by the original purity (ādiviśuddhi).

善男子。云何菩薩分別衆生從始以來清淨而教化衆生者。若菩薩爲教化一切衆生故。修於大慈大悲時。作如是思惟。何等是衆生。作是念言。此諸衆生但假名字。顛倒虚假謂爲衆生。一切衆生本際清淨。畢竟無生無起。但因虚妄愚癡故造種種業。造種種業已受無量憂悲苦惱。喩如有人夢中劫盜他物。爲王者所捉種種苦治。夢作賊人虚妄憶想受諸苦惱。作是念言。我何時當得脱此苦惱。是人夢中實無成就無所覺知。一切凡夫及一切諸法。皆亦如夢無有覺知。爲顛倒所覆。受無量妄想憂悲苦惱。亦復如是。菩薩作是念言。是諸衆生我應令如實覺知諸法。使脱妄想苦惱。於諸衆生中。亦不見衆生性。而不捨大悲教化衆生。是爲菩薩分別衆生從始以來清淨而教化衆生。

善男子云何菩薩。善知有情本來清淨。而成熟之。善男子有情界本來清淨。於彼根本性。有情不可得。若菩薩欲成熟彼有情。應如是知根本清淨。復應念彼無我見。無有情見。無命者見。無受者見。復次所説有情名者。但從顛倒見。纒無明有愛。虚妄分別諸煩惱。生無有實性。而彼菩薩。應當斷除虚妄顛倒一切煩惱。而爲有情説如此法。不壞其性。爲令了如有情無故。有情離故。應當如是成熟有情。善男子是名菩薩善知有情本來清淨而成熟之。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ thog ma nas sems can rnam par dag pas sems can rnams yoṅs su smin par byed ce na | rigs kyi bu sems can gyi khams ni thog ma nas rnam par dag pa ste | de la sems (3) can rnams kyi rtsa ba’i dṅos po med de | byaṅ chub sems dpa’ chos thams cad kyi rtsa ba yoṅs su chad par rig nas sems can gaṅ rnams yoṅs su smin par byed pa de la bdag tu lta bar mi ’gyur | sems can du lta bar ma yin | srog tu ltar bar ma yin | gaṅ zag tu lta bar (4) yaṅ mi ’gyur ro || yaṅ de ’di sñam du sems te sems can źes bya ba ’di ni phyin ci log ste | rgyur lta ba’i kun nas dkris pa daṅ | ma rig pa daṅ | srid pa daṅ | sred pa daṅ | yaṅ dag pa ma yin pa kun du rtog pa las sems can źes brjod sñam mo || de la byaṅ chub (5) sems dpas med pa phyin ci log las byuṅ ba’i ñon moṅs pa rab tu spaṅ ba’i phyir sems can rnams la chos ston te | dṅos po gaṅ yaṅ chud mi gzon to || sems can med ciṅ sems can dben pas sems can rnams yoṅs su smin par byed de | de ltar byaṅ chub sems dpa’ (6) thog ma nas rnam par dag pas sems can rnams yoṅs su smin par byed do ||

20. Dharmaprayoga How then, son of good family, does the bodhisatva collect all qualities of the Buddha (sarvabuddhadharmasamudānaya) by thorough practice (yoniśaḥprayoga)? ‘Thorough (yoniśaḥ)’ means the entrance into dependent origination (pratītyasamutpādapraveśa). Why is that? As is the cause and conditions (hetupratyaya), thus the fruit (phala) is produced (abhinirvṛtta). The generosity (dāna) is the cause of great comforts (mahābhogahetu), and the bodhisatva, having transferred that giving into omniscience (tyāgaṃ sarvajñatāyaṃ pariṇāmaitvā), fulfils the perfection of giving (dānapāramitāṃ paripūrayati). The morality (śīla) is the cause of birth among gods and men (devamānuṣajātihetu), and the bodhisatva, being born among gods and men, makes living beings adopt moral ways (śīlam avatārayati); he, having transferred the maintaining morality into omniscience, fulfils the perfection of morality (śīlapāramitāṃ paripūrayati). The tolerance and mildness (kṣāntisauratya) are the causes which are the ornaments of body, speech and thought (kāyavākcittālaṃkārahetu); the bodhisatva practices what is good for oneself and for others (ātmaparahita) through the ornaments of body, speech and thought (kāyavākcittālaṃkāra); he, having transferred the basis of wishing to help and tolerance into omniscience (hitakāmakṣāntyavasthāṃ sarvajñatāyaṃ pariṇāmaitvā), fulfils the perfection of tolerance (kṣāntipāramitāṃ paripūrayati). The vigour (vīrya) is the cause of collecting all Buddha learning (sarvabuddhaśruta); The bodhisatva makes an effort (vīryam ārambya), attains all roots of good (kuśalamūlaṃ samādāpya), transfers the vigour of attaining all roots of good into omniscience, and fulfils the perfection of vigour (vīryapāramitāṃ paripūrayati). The meditation (dhyāna) is the cause of happiness and noble birth (pramuditacittājāneyahetu); the bodhisatva completes the accumulations for peaceful meditation (śamathasaṃbhāra) with happiness and noble birth (pramuditacittājāneya); he, having transferred the accumulations of peaceful meditation (śamathasaṃbhāra) into omniscience, fulfils the perfection of meditation (dhyānapāramitāṃ paripūrayati). Learning (śruta) is the cause of great insight (mahāprājñahetu); the bodhisatva, not being entangled in the preconceived viewpoints (upalaṃbhadṛṣṭikāgrahaṇa), having transferred the learning without apprehending (anupalambhaśruta) into omniscience, fulfils the perfection of insight (prajñāpāramitāṃ paripūrayati). In the same way with all good qualities (sarvakuśaladharma), whatever the cause of good qualities (kuśaladharmahetu) accumulated, its effect (phala) will appear without effort (anābhoga). Further, the cause and conditions (hetupratyaya) are called thorough mental effort (yoniśomanasikāra). With regard to what is called ‘thorough (yoniśaḥ)’, there is the self in every fundamental moment of existence. Just as there is no self in oneself, so there is no self in any moment of existence. Just as the self is empty (śūnya), so all moments of existence are empty. Just as the self is merely a word (nāma), so all moments of existence are merely words. Thus the thorough practice (yoniśaḥprayoga) of the bodhisatva is to be equally associated with all moments of existence. That which is the same as all moments of existence (sarvadharmasamatā) is the same as all qualities of the Buddha (sarvabuddhadharmasamatā), and thus the thorough practice of the bodhisatva is to attain the qualities of the Buddha (buddhadharma).

善男子。云何菩薩善順發行成就佛法者。若菩薩聞甚深微妙。於諸世間最勝佛法。發大欲精進。我應成就此甚深微妙。於諸世間最勝佛法。如是善思惟分別。是何等法與何法相應。是何等法知何法。菩薩作是念言。無有法與法相應者。無有法與法不相應者。無有法知法者。無有法不知法者。此諸法性鈍性無性故。是一切法從因縁生。無有定主。而能隨意莊嚴。有種種果報相諸法無性故。布施是莊嚴寶藏大富相。布施得大富不離因故。布施不知大富。大富不能知施。持戒是莊嚴生天相。持戒得生天不離因故。多聞是莊嚴智慧相。多聞得智慧不離因故。不見一法無因無縁而生者。亦不著因縁。自善順入一切法。如我無生無起。一切法無生無起。亦復如是。如我空一切法空。亦復如是。如我離一切法離亦復如是。知一切法入平等如性非作非不作。是爲菩薩善順發行成就佛法

善男子云何菩薩如理相應修習佛法。如理者名入縁生。何以故。如彼彼因縁。感彼彼果報。謂如布施因。獲大財富。是故菩薩。行布施已盡將迴向一切智智。滿足成就檀波羅蜜。尸羅是生人天之因。菩薩普令汚戒有情。安住淨戒。要期迴向薩婆若已。滿足成就戒波羅蜜。忍辱柔和爲莊嚴身口意之因。菩薩常行自利利他。不爲惱害住於忍辱。迴向薩婆若已。滿足成就忍波羅蜜。精進爲能引攝一切佛法之因。菩薩應發勤精進心。積集一切所有善根。盡將迴向薩婆若已。滿足成就精進波羅蜜。禪定爲於正知之因。菩薩爲欲求正知故。修習奢摩他資糧。盡以迴向薩婆若已。滿足成就禪波羅蜜。般若多聞爲大慧之因。菩薩不取不執聞相。迴向薩婆若已。滿足成就般若波羅蜜。如是能於一切善法。知如是因感如是果。是名因縁如理作意。復次如理作意者。謂如於我及一切法如理作意。如是知我無我。一切法悉皆無我。知我是空一切法悉皆是空。我但有名一切法亦唯有名。菩薩如是如理作意。於一切法平等相應。即是具足一切佛法。是爲菩薩如理相應修習佛法

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ tshul bźin la rab tu sbyor bas saṅs rgyas kyi chos thams cad yaṅ dag par sdud ce na | tshul bźin źes bya ba ni rten ciṅ ’brel bar ’byuṅ ba la ’jug (7) pa’o || de ci’i phyir źe na | rgyu daṅ rkyen ci ’dra ba de ’dra bar ’bras bu mṅon par ’grub bo || sbyin pa ni loṅs spyod chen po’i rgyu ste | de la byaṅ chub sems dpa’ gaṅ gtoṅ ba de yaṅ thams cad mkhyen par bsṅos nas sbyin pa’i pha rol tu phyin pa yoṅs su rdzogs par byed do || tshul (268b1) khrims ni lha daṅ mir skye ba’i rgyu ste | lha daṅ mir skyes nas byaṅ chub sems dpas sems can rnams tshul khrims la rab tu ’dzud de | tshul khrims yaṅ dag par bzuṅ ba de yaṅ thams cad mkhyen par bsṅos nas tshul khrims kyi pha rol tu phyin pa yoṅs su rdzogs par byed (2) do || bzod pa daṅ des pa ni lus daṅ ṅag daṅ sems kyi rgyan gyi rgyu ste | lus daṅ | ṅag daṅ | sems brgyan pas byaṅ chub sems dpa’ bdag la phan pa daṅ gźan la phan par źugs pa yin te | phan par ’dod pa bzod pa’i gnas de yaṅ thams cad mkhyen par bsṅos nas (3) bzod pa’i pha rol tu phyin pa yoṅs su rdzogs par byed do || brtson ’grus ni saṅs rgyas kyi thos thams cad sdud pa’i rgyu ste | byaṅ chub sems dpas brtson ’grus brtsams nas dge ba’i rtsa ba thams cad yaṅ dag par sgrub ciṅ dge ba’i rtsa ba thams cad yaṅ dag par sgrub (4) pa’i brtson ’grus de yaṅ thams cad mkhyen par bsṅos nas brtson ’grus kyi pha rol tu phyin pa yoṅs su rdzogs bar byed do || bsam gtan ni sems dga’ ba daṅ caṅ śes pa’i rgyu ste | byaṅ chub sems dpa’ dga’ ba daṅ caṅ śes pas źi gnas kyi tshogs kun skoṅ ste | (5) źi gnas kyi tshogs de yaṅ thams cad mkhyen par bsṅos nas bsam gtan gyi pha rol tu phyin pa yoṅs su rdzogs par byed do || thos pa ni śes rab chen po’i rgyu ste | byaṅ chub sems dpa’ śes rab chen po ni dmigs par lta ba mi ’dzin ciṅ dmigs pa med pa’i thos ba de yaṅ (6) thams cad mkhyen par bsṅos nas śes rab kyi pha rol tu phyin pa yoṅs su rdzogs par byed do || de bźin du dge ba’i chos thams cad de dge ba’i chos kyi rgyu gaṅ daṅ gaṅ bsags pa de daṅ de’i ’bras bu lhun gyis grub pas mṅon par skye bar ’gyur te | rgyu daṅ rkyen de ni tshul bźin (7) yid la byed pa źes bya’o || gźan yaṅ tshul bźin źes bya ba la chos thams cad kyi tshul bźin ni bdag yin te | ji ltar bdag la bdag med pa de bźin du sems can thams cad la bdag med do || ji ltar na bdag stoṅ pa de bźin du chos thams cad stoṅ ṅo || ji ltar bdag miṅ (269a1) du btags pa tsam du zad pa de bźin du chos thams cad kyaṅ miṅ du btags pa tsam du zad do || de ltar tshul bźin la rab tu sbyor ba’i byaṅ chub sems dpa’ ni chos thams cad mñam par sbyor ro || gaṅ chos thams cad mñam pa ñid de ni saṅs rgyas kyi chos (2) thams cad mñam pa ñid de | de ltar tshul bźin la sbyor ba’i byaṅ chub sems dpa’ ni saṅs rgyas kyi chos rnams yaṅ dag par sgrub po ||

21. Acyutābhijñā How then, son of good family, does the bodhisatva never lose his supernormal knowledge (acyutābhijñā) after having attained the mastery of all dharmas (sarvadharmādhipatya)? Son of good family, if a certain ascetic or a brahmin (kulaputraśramaṇabrāhmaṇa) produces the supernormal knowledge (abhijñā) without having overcome the view that there is a permanent substance (satkāyadṛṣṭi), he will loose his supernormal knowledge. However the bodhisatva, having overcome sixty-two doctrinal viewpoints (dvāṣaṣṭidṛṣṭigata) derived from the root view that there is a permanent substance (satkāyadṛṣṭimūla), produces the supernormal knowledge in the absence of any attachment of view; he is endowed with knowledge (jñānavān), insight (prajñāvān), consciousness (buddhivān), tolerance (kṣāntivān), morality (śīlavān); he, having entered into concentration, is detached from body and mind (kāyacittavivikta); he approaches his inner and does not move around his outer through such knowledge (jñāna); he is endowed with the object that there is no object; he is endowed with disciplined thoughts (ājāneyacitta) and joyous thoughts; he examines [things] by means of thorough examination (suniścita); he has supremely pure consciousness which is not disturbed by vices (kleśa), having attained the light (ālokalabdha). there is no obstruction (vitimira) in his knowledge (jñāna); he accumulates merits (puṇyasaṃbhāropacaya); he accumulates knowledge (jñānasaṃbhāropacaya); he accumulates peaceful meditation (śamathasaṃbhāropacaya); he accumulates expanded vision (vipaśyanasaṃbhāropacaya); he is stabilized by his generosity (dāna); he is adorned with morality (śīlālaṃkṛta); he is clad in the armor of tolerance (kṣāntisaṃnāha); he is equipped with the mail of effort (vīrya); he is established in meditation (dhyānapratiṣṭhita); he is endowed with the consciousness that cultivates insight (prajñāsubhāvita); he is in accordance with friendliness (maitrī); he is established in compassion (karuṇāpratiṣṭhita); he has realized through skillful means (upāyābhinirhṛta); he produces the supernormal knowledge (abhijñā) because he is endowed with such a dharma; he, having been elevated into the place of awakening (bodhimaṇḍa) by the supernormal knowledges, attains the mastery of all dharmas (sarvadharmādhipatya) by the supernormal knowledges; he, having seen all forms (sarvarūpadarśana), having heard all words (sarvaśabdaśravaṇa), and having entered into the whole thought (sarvacittapraveśa), recollects innumerable aeons (asaṃkhyeyakalpa); having obtained miracle (vikurvaṇa) which is the cessation of the sullied states (āsravakṣaya) through all his magical powers (sarvarddhi), he attains the mastery of all considerations (vyavacāra) with discrimination (vikalpa) as much as there is the discrimination of mind (manas); and thus, according to the all dharmas, he is established in non-effort (anābhoga). In that way, son of good family, the bodhisatva never turns back from his supernormal knowledges (acyutābhijñā) controls all dharmas (sarvadharmādhipatya).

善男子。云何菩薩不退諸通。於諸佛法悉得自在者。若菩薩戒身眞淨。心定不動。得大智光明。已成就福徳智慧資糧。已到諸波羅蜜彼岸。已成就四攝。已修四梵行。已修欲進念慧定。以善修四神足故得五神通。諸菩薩本業淨故。勤進不廢捨故。常不散亂行故。善伏結使故。離念聲聞辟支佛心故。受持方便故。攀縁上地諸法故。無我無依行故。是以菩薩不退諸通。是故諸菩薩。究竟知諸法無退。知諸法與法性等無有變異如虚空無變。是爲菩薩不退諸通。於諸佛法悉得自在

善男子云何菩薩不退神通。於一切法而得自在。善男子若有沙門或婆羅門。不害身見。起於神通彼還退失。若時菩薩已害身見。及能遠離六十二等一切諸見起於神通。名爲具智具慧具覺具施具戒具定。亦即名爲身心遠離具足智已。内常寂靜外無所行。遍所知心可所欲心。善決擇心善清淨慧。無煩惱濁得光明。無翳智積集福資糧。積集智資糧。積集奢摩他資糧。積集毘鉢舍那資糧。資以檀那淨戒莊嚴。被以忍辱精進甲冑。依於禪定善修般若。隨順大慈安住大悲。超出方便成如是法。起妙神通高昇無礙。乃至坐於菩提道場。以神通故於一切法皆得自在。現一切色聞一切聲入一切心。憶念無量劫。獲得一切遊戲神通。伏斷諸漏乃至隨意轉變皆得自在。於一切法無復功用。善男子是爲菩薩不退神通。於一切法而得自在

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ mṅon par śes pa las ma ñams śiṅ chos thams cad la dbaṅ byed pa yin źe na | ’di (3) la rigs kyi bu’am | dge sbyoṅ ṅam | bram ze ’jig tshogs la lta ba ma bcom pas mṅon par śes pa bskyed pa de dag ni mṅon bar śes rnams las ñams par yaṅ ’gyur ro || yaṅ byaṅ chub sems dpa’ ni ’jig tshogs la lta ba’i rtsa ba las byuṅ ba’i lta bar gyur pa drug cu (4) rtsa gñis yaṅ dag par bcom nas lta ba daṅ len pa thams cad med par mṅon par śes pa bskyed de | ye śes daṅ ldan | śes rab daṅ ldan | blo daṅ ldan | bzod pa daṅ ldan | tshul khrims daṅ ldan te | tiṅ ṅe ’dzin la sñoms par źugs śiṅ lus dben sems dben te | ’di (5) ’dra ba’i ye śes kyis naṅ ñe bar ’gro źiṅ phyi rol du mi rgyu ba | yul med pa’i yul can | caṅ śes pa’i sems daṅ ldan pa dga’ ba’i sems daṅ ldan pa | śin tu brtags pas brtags pa | rab tu dkar ba’i blo ñon moṅs pas ma ’khrugs pa snaṅ ba thob pa | ye śes (6) rab rib med pa | bsod nams kyi tshogs bsags pa | ye śes kyi tshogs bsags pa | źi gnas kyi tshogs bsags pa | lhag mthoṅ gi tshogs bsags pa | sbyin pas brtan pa | tshul khrims kyis brgyan pa | bzod pa’i go gyon pa | brtson ’grus kyi ya lad (7) bgos pa | bsam gtan la gnas pa | śes rab śin tu bsgoms pa’i blo daṅ ldan pa | byams pas rjes su ’thun pa | sñiṅ rje la rab tu gnas pa | thabs kyis mṅon par bsgrubs pa de lta bu’i chos daṅ ldan pas mṅon par śes pa bskyed do || byaṅ chub kyi sñiṅ po’i (269b1) bar du mṅon par śes pa de dag gis śin tu ’phags śiṅ de mṅon par śes pa de dag gis chos thams cad la dbaṅ byed pa yin te | gzugs thams cad mthoṅ | sgra thams cad thos | sems thams cad la ’jug ciṅ bskal pa graṅs med pa rjes su dran te | rdzu ’phrul (2) thams cad kyis rnam par ’phrul pa | zag pa zad pa’i bde ba rñed ciṅ | yid kyi rnam par rtog pa ji sñed pa la rnam par rtog pa daṅ | rnam par dpyod pa thams cad la dbaṅ byed pa yin te | des chos thams cad la de bźin du lhun gyis grub par gnas so || rigs kyi bu de ltar na (3) byaṅ chub sems dpa’ mṅon par śes pa las mi ñams śiṅ chos thams cad la dbaṅ byed pa yin no ||

22. Dharmanaya How then, son of good family, does the bodhisatva enter into the profound guiding principle of the dharma (gambhīradharmanayapraveśa) which is difficult for disciples and isolated buddhas (sarvaśrāvakapratyekabuddha) to understand (prativedhya)? What is called ‘profound (gambhīra),’ son of good family, is the dependent origination (pratītyasamutpāda). The way of dependent origination (pratītyasamutpādanaya) is like this: formative factors are caused by ignorance; consciousness is caused by formative factors; name and form are caused by consciousness; the six fields of sense-perception is caused by name and form; touch is caused by the six fields of sense-perception; feeling is caused by touch; thirst is caused by feeling; grasping is caused by thirst; existence is caused by grasping; birth is caused by existence; ageing and death, sorrow, lamentation, suffering, depression, and despair are caused by birth. Thus this great mass of utter suffering originates.
(yad uta avidyāpratyayā saṃskārāḥ saṃskārapratyayaṃ vijñānaṃ vijñānapratyayan nāmarūpan nāmarūpapratyayaṃ ṣaḍāyatanaṃ ṣaḍāyatanapratyaya sparśaḥ sparśapratyayā vedanā vedanāpratyayā tṛṣṇā tṛṣṇāpratyayam upādānam upādānapratyayobhavaḥ bhavapratyayā jātiḥ jātipratyayā jjarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ saṃbhavaṃty evam asya kevalasya mahato duḥkhaskandhasya samudayo bhavati) What are the causes and conditions (hetupratyaya) for the vices (saṃkleśa) of living beings, in which the bodhisatva enters with knowledge, this is called the guiding principle of the origin of the dependent origination (pratītyasamutpādasamudayanaya). What then is the guiding principle of the cessation of the dependent origination (pratītyasamutpādanirodhanaya)? To wit, cessation of formative factors is caused by cessation of ignorance comes; cessation of consciousness is caused by cessation of formative factors; cessation of name and form is caused by cessation of consciousness; cessation of the six fields of sense-perception is caused by cessation of name and form; cessation of touch is caused by cessation of the six fields of sense-perception; cessation of feeling is caused by cessation of touch; cessation of thirst is caused by cessation of feeling; cessation of grasping is caused by cessation of thirst; cessation of existence is caused by cessation of grasping; cessation of birth is caused by cessation of existence comes; cessation of ageing, death, sorrow, lamentation, suffering, depression and despair is caused by cessation of birth. Thus this great mass of utter suffering ceases.
(yad uta avidyānirodhāt saṃskāranirodhaḥ, saṃskāranirodhād vijñānanirodhaḥ, vijñānanirodhānnāmarūpanirodhaḥ, nāmarūpanirodhāt ṣaḍāyatananirodhaḥ, ṣaḍāyatananirodhāt sparśanirodhaḥ, sparśanirodhād vedanānirodhaḥ, vedanānirodhāttṛṣṇānirodhaḥ, tṛṣṇānirodhādupādānanirodhaḥ, upādānanirodhād bhavanirodhaḥ, bhavanirodhājjātinirodhaḥ, jātinirodhājjarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsā nirudhyante. evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati. evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati) This, son of good family, is the guiding principle of dependent origination ceasing (pratītyasamutpādanirodhanaya). What are the causes and conditions (hetupratyaya) for the purification (vyavadāna) of living beings, in which the bodhisatva enters with knowledge, though any disciple or isolated buddha [cannot enter], this is called the entrance into the profound guiding principle of dharma. Why is that? Because both the vices of all living beings and the knowledge of purification (sarvasatvakleśavyavadānajñāna) belong to the sphere of the Awakened Lords (buddhagacara), and the bodhisatva understands these connetions (anusaṃdhi) by his own knowledge (ātmajñāna) and the presence of the Buddhas (buddhādhiṣṭhāna). Further, what we called ‘profound (gambhīra)’ is concerned with essential entities (satkāya). As the self is pure (ātmaviśuddhi), thus all dharmas are pure (sarvadharmaviśuddhi). Why? If you really search for essential entities (satkāya), they can never be grasped (nopalabhyante). That which can never be grasped is ‘profound (gambhīra).’ The self has never been grasped by any buddha. Why is that? The self is originally pure (ādiviśuddha), and just as the self is pure, so all dharmas are pure. Why do we say ‘pure (viśuddha)’? Since any dharma is unoriginated (anutpanna) and beyond origination (anutpāda), not ceased (aniruddha), and beyond cessation (anirodha), it is called ‘pure (viśuddha).’ In what is beyond darkness (andhakāra), beyond manifestation (anābhāsa), without basis (anālaya) and blindness (timira), in what is the deep and highest truth (gaṃbhīraparamārtha), there is no sight (cakṣur) or cessation of sight, up to and including no mind (manas) or cessation of mind, that is the space of objects (gocara) where there is no calculation (gaṇanā). That which makes the space of objects (gocara), being a space without objects, that is the highest truth (paramārtha), and that is why it is called ‘profound (gambhīra).’ Because it cannot be grasped by thought and mind (acittamanogrāhya), it is difficult to understand (duradhigamya), difficult to see (durdṛśya), and difficult to comprehend (duḥprativedhya). But he, not dependent on others in respect of knowledge (jñānāparapraṇeya), still teaches this profound guiding principle of dharma to other living beings (parasatvān gambhīradharmanayaṃ pradeśayati), This is the entrance into the profound guiding principle of dharma (gambhīradharmanayapraveśa) of the bodhisatva, which is hard for disciples and isolated buddhas to fathom (sarvaśrāvakapratyekabuddhaduravagāha).

善男子。云何菩薩入甚深法門。諸聲聞辟支佛所不能入者。若菩薩入甚深因縁法。知逆順因縁法。善知出知離。知生知滅。知集知盡。善知衆生。以何因縁故。受垢離垢。捨淨得淨。乃至不見一法有垢有淨。知一切法性相清淨。亦不得清淨法相。以我甚深故知一切法甚深。以我離故知一切法離。以我無二故知一切法無二。以眼色二倶離故乃至意法亦離。則入第一義。以世諦故假名諸法。亦不執著眞諦世諦。是爲菩薩入甚深法門。諸聲聞辟支佛所不能入。

善男子云何菩薩入甚深佛法理趣。一切聲聞縁覺難測。善男子甚深者名爲縁生理趣所謂無明縁行行縁識。識縁名色名色縁六處。六處縁觸觸縁受。受縁愛愛縁取。取縁有有縁生。生縁老死憂悲苦惱。由集爲因爲縁。生大苦蘊。令諸有情流轉雜染。菩薩於彼善能了知此。則名爲縁生理趣。云何名爲縁滅理趣。謂無明滅則行滅。行滅則識滅。識滅則名色滅。名色滅則六處滅。六處滅則觸滅。觸滅則受滅。受滅則愛滅。愛滅則取滅。取滅則有滅。有滅則生滅。生滅則老死憂悲苦惱滅。由是因縁滅則大苦縕滅故。令有情獲得清淨。如是名爲縁滅理趣。若菩薩於彼如是了知。是名爲入甚深理趣。非諸聲聞縁覺能於雜染得清淨者。此是諸佛如來境界。若菩薩以佛威神加持之力。則能於此隨分覺悟。復次甚深者名薩迦耶。薩迦耶清淨故一切法清淨。何以故。此薩迦耶推求根本無所得故。其無所得則爲甚深。諸佛於我皆無所得。我本清淨如我清淨一切法亦清淨。以何因縁而名清淨。謂彼諸法本來不生。無所起滅故名清淨。復次無暗無明無阿頼耶。眞實勝義名爲甚深。彼無眼滅。乃至亦無意滅。無有境界。是無境界則是眞實。第一義諦名爲甚深。亦無心意執著。勝義以難測難見不可覺故。於此諸類甚深法理。亦無心意執著。勝義以難測難見不可覺故。於此諸類甚深法理。但以假名隨順世諦。於他有情分別顯示。是爲菩薩得入甚深佛法理趣一切聲聞縁覺難測。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ chos kyi tshul zab mo la rab tu źugs śiṅ ñan thos daṅ | raṅ saṅs rgyas thams cad kyis rtogs par dka’ ba (4) yin źe na | rigs kyi bu zab mo źes bya ba ni rten ciṅ ’brel bar ’byuṅ ba’o || rten ciṅ ’brel bar ’byuṅ ba’i tshul ni ’di lta ste | ma rig pa’i rkyen gyis ’du byed | ’du byed kyi rkyen gyis rnam par śes pa | rnam par śes pa’i rkyen gyis miṅ daṅ gzugs | miṅ daṅ gzugs (5) kyi khyen gyis skye mched drug | skye mchad drug gi rkyen gyis reg pa | reg pa’i rkyen gyis tshor ba | chor ba’i rkyen gyis sred pa | sred pa’i rkyen gyis len pa | len pa’i rkyen gyis srid pa | srid pa’i rkyen gyis skye ba | skye ba’i rkyen gyis rga śi daṅ | mya ṅan daṅ | smre sṅags ’don (6) ba daṅ | sdug bsṅal pa daṅ | yid mi bde ba daṅ | ’khrug pa rnams ’byuṅ bar ’gyur te | de ltar na sdug bsṅal gyi phuṅ po chen po ’di ’ba’i źiṅ ’byuṅ bar ’gyur ro || sems can rnams kun nas ñon moṅs par ’gyur ba’i rgyu gaṅ daṅ | rkyen gaṅ yin pa de la (7) byaṅ chub sems dpa’ ye śes rab tu ’jug ste | ’di ni rten ciṅ ’brel bar ’byuṅ ba kun ’byuṅ ba’i tshul źes bya’o || de la rten ciṅ ’brel bar ’byuṅ ba’i ’gog pa’i tshul gaṅ źe na | ’di lta ste | ma rig pa ’gags pas ’du byed ’gag | ’du byed ’gags pas (270a1) rnam par śes pa ’gag | rnam par śes pa ’gags pas miṅ daṅ gzugs ’gag | miṅ daṅ gzugs ’gags pas skye mched drug ’gag | skye mched drug ’gags pas reg pa ’gag | reg pa ’gags pas tshor ba ’gag | tshor ba (2) ’gags pas sred pa ’gag | sred pa ’gags pas len pa ’gag | len pa ’gags pas srid pa ’gag | srid pa ’gags pas skye ba ’gag | skye ba ’gags pas rga śi daṅ | mya ṅan daṅ | smre sṅags ’don pa daṅ | sdug bsṅal pa daṅ | yid mi bde pa daṅ | (3) ’khrug pa rnams ’gag ste | de ltar na sdug bsṅal gyi phuṅ po chen po ’ba’ źig po ’gag par ’gyur ro || de ni rigs kyi bu rten ciṅ ’brel bar ’byuṅ ba ’gog pa’i tshul źes bya’o || sems can rnams rnam par dag par ’gyur pa’i rgyu gaṅ daṅ rkyen gaṅ yin pa de la (4) byaṅ chub sems dpa’ ye śes rab tu ’jug ste | de ni chos kyi tshul zab mo la ’jug pa źes bya ste | gaṅ ñan thos daṅ | raṅ saṅs rgyas thams cad kyis ma yin pa’o || de ci’i phyir źe na | ñan thos daṅ | raṅ saṅs rgyas thams cad kyis ma yin źe na | sems (5) can thams cad kyi kun nas ñon moṅs pa daṅ | rnam par byaṅ ba śes pa ni saṅs rgyas bcom ldan ’das kyi yul lo || raṅ gi ye śes daṅ | saṅs rgyas kyi byin gyi rlabs kyis byaṅ chub sems dpas kyaṅ de’i mtshams sbyor ba śes so || gźan yaṅ zab mo źes (6) bya ba ni ’jig tshogs daṅ | bdag rnam par dag pa daṅ | chos thams cad rnam par dag pa’o || de ci’i phyir źe na | ’jig tshogs ni kun du btsal kyaṅ mi dmigs so || gaṅ mi dmigs pa de ni zab mo’o || bdag ni saṅs rgyas thams cad kyis kyaṅ ma brñes (7) so || de ci’i phyir źe na | bdag thog ma nas kyaṅ rnam par dag pa ste | ji ltar bdag rnams par dag pa de bźin du chos thams cad rnam par dag go || de ci’i phyir rnam par dag pa źes bya źe na | de la chos gaṅ yaṅ ma skyes | ma skyed | ma ’gags | mi ’gag (270b1) pa ste | de bas na rnam par dag par źes bya’o || mun pa med pa | snaṅ ba med pa | kun gźi med pa | rab rib med pa | don dam pa zab mo gaṅ la mig med ciṅ mig ’gog pa med pa nas yid kyi bar du med ciṅ yid ’gog pa med pa ste | de ni yul du bgraṅ ba ma yin no || gaṅ (2) yul ma yin źiṅ yul byed pa de ni don dam pa ste | de’i phyir zab mo źes bya’o || de la sems daṅ yi ’dzin pa med de rtogs par dka’ ba mthoṅ bar dka’ ba khoṅ du chud par dkar ba de lta bu’i chos kyi tshul zab mo la ye śes gźan gyi driṅ la mi ’jog ciṅ sems can gźan la (3) yaṅ rab tu ston te | de ltar na byaṅ chub sems dpa’i chos kyi tshul zab mo la rab tu źugs pa | ñan thos daṅ | raṅ saṅs rgyas thams cad kyis gtiṅ dpag dka’ ba yin no ||

23. Pratītyasamutpāda gaganagañjaparipṛcchā, volume 3 Son of good family, how does the bodhisatva become skilled in knowing the entrance into the dependent origination (pratītyasamutpādapraveśajñanakuśala), and become free from two extreme views (sarvāntadvayadṛṣṭivivarjita)? . Son of good family, the bodhisatva should think like this (iha bodhisatvasyaivaṃ bhavati): that on which there is dependence, that is nothing in particular (yat pratītya tat kiṃcin nāsti); that on which there is dependence, that is inexistent (yat pratītya so ’bhāvaḥ); that on which there is dependence, that is not being established in reality (yat pratītya tad apariniṣpannam); that on which there is dependent origination, that is impermanence, suffering, selflessness and quiescence (yat pratītyasaṃutpannaṃ tad anityaduḥkhānātmaśāntam); in the dependent origination, there is no self, no being, no life-principle, no life-sustaining principle, no spirit, no personality, no human being, no man (na satvajīvapoṣapuruṣapudgalamanujamānava); in the dependent origination there is no attainment (samudgama); in the dependent origination there is nothing, and it is effortless (avyāyāma), empty (śūnya), no distinguishing mark (animitta), transcendent (viveka), no activity (apracāra), no discursive thinking (aprapañca), and thus beyond discursive thinking (niṣprapañca). Thus origination (jāti) is just the arising of the dharma, and cessation (nirodha) is also the ceasing of the dharma. Therefore it is said that there is no self, being, life-principle, life-sustaining principle, spirit, personality, human being, or man (satvajīvapoṣapuruṣapudgalamanujamānava); In the dharmas which are dependently originated there is no true origination (jāti) and there is no owner (svāmika). Because of that, all dharmas are like grass, trees, walls, paths, and reflections (tṛṇakāśṭhakuḍyamārgapratibhāsasadṛśa). Just as there is nothing that produces external things when they are originated, and there is nothing that ceases external things when they cease, just so, there is nothing that produces internal things when they are originated, and there is nothing that ceases internal things when they cease; But rather, when conditions (pratyaya) exist they will arise, and when conditions are completely exhausted they will be destroyed.” If you understand this knowledge in that way, you will overcome any extreme view (sarvāntadṛṣṭi). What then are extreme views (antadṛṣṭi)? ‘Extreme (anta)’ means discontinuity (uccheda) and continuity (nitya), and that which is not originated and ceased is beyond discontinuity and continuity and thus pure, and therefore it is purified when concerned with any extreme view (sarvāntadṛṣṭi). In that way, son of good family, the bodhisatva becomes skilled in knowing the entrance into the dependent origination (pratītyasamutpādapraveśajñanakuśala) and free from any extreme view (sarvāntadṛṣṭi).

善男子。云何菩薩於十二因縁善得勝智方便。離二邊諸見者。若菩薩知一切縁生法。屬他所攝。屬因屬縁。屬和合。屬所由。所謂諸法皆從境界縁生。各有所因各有所依。諸法各各九相分別。譬如外諸藥草叢林及諸樹木等。皆無諸根。無記無知。依諸大故便得増長。各各無相分別。内有諸法亦復如是。依造業増長一切諸法。無我人衆生壽命。亦無作者受者。諸法生時無能生者。滅時無能滅者。菩薩作是念言。是諸縁生法各無自性。無自性者他不能生。所因亦無性。所縁亦無性。無自性者則無他性。若法無自性他性者則無生。無能生未生。不可生已。生亦不生。若未生非未生。不生者則究竟無生無能生。是故一切諸法皆無生無起。但以名字故。假名從因縁生。所以者何。若法有生性者。則當有滅則是斷見。若無滅者即有常見。離斷常見故。當知一切諸法皆無有生。是爲菩薩於十二因縁。善得勝智方便。離二邊諸見。

善男子云何菩薩。入縁起善巧智遠離一切邊見。善男子縁起者無所縁是縁起。無事無成就是縁起。無常苦無我寂靜是縁起。無我無有情無命者無養育。無補特伽羅無人無儒童是縁起。無生無起是縁起。無所有無功用空無相寂靜無所行無戲論。是故名無戲論法如是生是爲生。如是滅是爲滅。復次無我無有情無壽命無養育。無補特伽羅無人無儒童。則無有法可爲縁生。於彼無我主宰名故。譬如草木牆壁影像。一切諸法亦復如是。如外諸法之所生時。生無所有。滅時滅無所有。内法亦爾。生時生無所有。滅時滅無所有。除縁起法無實所生。闕縁無滅。如是相應則一切邊見悉皆離也。云何邊見。邊見者名斷名常。生時不生壞時不壞。無生無壞於斷常邊自然清淨。自清淨故於諸邊見皆得清淨。善男子是爲菩薩入縁起善巧智遠離邊見。

’phags pa nam mkha’ mdzod kyis źus pa | bam po gsum pa | rigs (4) kyi bu de la ji ltar na byaṅ chub sems dpa’ rten ciṅ ’brel par ’byuṅ ba la jug pa’i śes pa la mkhas te | mtha’ gñis su lta ba thams cad daṅ bral ba yin źe na rigs kyi bu ’di la byaṅ chub sems dpa’ ’di sñam du sems te | gaṅ rten pa de ni ci yaṅ ma yin pa | gaṅ (5) rten pa de ni dṅos po med pa | gaṅ rten pa de ni yoṅs su ma grub pa | gaṅ rten ciṅ ’brel par ’byuṅ ba de ni mi rtag pa | sdug bsṅal pa bdag med pa | źi ba | gaṅ rten ba de la ni bdag med | sems can med | srog med | gso ba med | skyes bu med | gaṅ zag med | (6) śed las skyes med | śed bu med | gaṅ rten pa de la ni yaṅ dag par ’byuṅ ba gaṅ yaṅ med | gaṅ rten pa de la ni ci yaṅ med pa | rtsol ba med pa | stoṅ pa | mtshan ma med pa | dben pa | rgyu ba med pa | ma spros pa | spros pa med pa ste | de’i phyir skye ba ni chos kho na skye | ’gag (7) pa ni chos kho na ’gag ste | ’di la bdag gam | sems can nam | srog gam | gso ba’am | skyes bu’am | gaṅ zag gam | śed las skyes sam | śed bu med ces bya’o || chos gaṅ dag rten ciṅ ’brel bar ’byuṅ ba de dag la ni skye ba ci yaṅ med ciṅ bdag po med de | de’i (271a1) phyir chos thams cad ni rtswa daṅ | śiṅ daṅ | rtsig pa daṅ | lam daṅ | mig yor lta bu źes bya ste | ji ltar phyi rol gyi dṅos po rnams skye ba na skyed par byed pa med | ’gag pa na yaṅ ’gog par byed pa med pa de bźin du naṅ gi chos rnams skye ba na yaṅ skyed par byed pa (2) med | ’gag pa na yaṅ ’gog bar byed pa med de | gźan du na rkyen rnams yod na ’byuṅ gi rkyen ma tshaṅ na ’gog go sñam du sems te | de ltar na śes pa la sbyor ba ni mthar lta ba thams cad rab tu spoṅ ṅo || de la mthar lta ba gaṅ źe na | mtha’ źes bya ba ni chad pa daṅ rtag pa ste | gaṅ de (3) mi skyed ciṅ rnam par mi ’jig pa ni chad pa daṅ rtag pa daṅ bral ba ste | de’i phyir dag pas na mthar lta ba thams cad rnam par dag pa ste | rigs kyi bu de ltar na byaṅ chub sems dpa’ rten ciṅ ’brel bar ’byuṅ ba la ’jug pa’i śes pa la mkhas te | mthar lta ba thams cad daṅ bral (4) ba yin no ||

24. Tathāgatamudrā How then, son of good family, does the bodhisatva become skilled in knowing suchness without any differentiation (tathatāvinirbhāgajñānakuśala) as sealed with the seal of the tathāgata (tathāgatamudrāmudrita)? With regard to what we called ‘being sealed with the seal of the tathāgata (tathāgatamudrāmudrita),’ suchness without any differentiation (tathatāvinirbhāga) is the seal, and it is without distinction, activity (apravṛtti), attachment (abhiniveśa), agitating, or being agitated, and thus it cannot be shaken (na kampayituṃ śakyate) by the world with its gods, humans, or anti-gods (sadevamānuṣāsureṇa lokena). Why? The world with its gods, humans and anti-gods is indeed sealed with that seal, and the seal of the tathāgata is the seal which is unoriginated, empty (śūnyatā), signless (animitta), wishless (apraṇihita), unconditioned (asaṃskṛta), free from desire (virāga), just as it is (tathatā), the limit of reality (bhūtakoṭi), and open space (gagana). Just as the seal in the empty space (gaganamudrā) does not appear, the seal of the tathāgata does not appear to even the five kinds of sight as it is sealed by the seal having its own essential character (svalakṣaṇamudrāmudrita). All the explanations about the dharma and the pertaining conventions (dharmavyavahāra) given by the tathāgata are sealed with the seal of the tathāgata in that way. Among them, those which pertain to the sphere of consciousness establish the dharma; but those which are not established in consciousness do not establish any dharma, and do not differentiate between any dharma; those which are sealed with the seal of the tathāgata do not differentiate suchness (tathatā). What then is the differentiation of suchness (nānātathatā)? It is those which differentiate (kalpayanti) the dharmas of superior, mediocre, and inferior (hīnamadhyaviśiṣṭa), those, which do not construct any dharma and do not make any differentiation, do not differentiate suchness, and, no matter how many things are imagined and constructed (kalpitavikalpita), they do not differentiate suchness. Just like all living beings wander about in empty space, the sphere of empty space (gaganadhātu) is not connected with them, in that way, all living beings wander about in suchness, but they do not tarnish suchness. And here, the bodhisatva who can understand such dharmas is sealed with the seal of the tathāgata, and he does not tarnish suchness.

善男子。云何菩薩爲如來印所印。如如不分別智方便者。若菩薩於甚深法。得現前知見力。離一切倚著。過諸戲論。得無終無始無生法忍。如來盡知諸菩薩所成就根已。以如來印印之。所謂受決定三菩提記。是如來印無錯無謬。無諸障礙無諍競不可沮壞。無能非者無能發印者得。如來印願行成就。智水所灌菩薩爲如是印所印。所謂究竟無生無起印。空印。無相印。無願印。離染印。寂滅印。涅槃印。於諸法中。菩薩智行成就。不壞如性。不變法界。不離本際。不見上中下黒白等差別。菩薩亦見一切衆生。爲此印之所印。無憶想分別。不捨本大誓願。是爲菩薩爲如來印所印。如如不分別智方便。

善男子云何菩薩。以如來印印於眞如。不間斷善巧智。善男子如來印。印者不間斷印。無生無轉無所取無動無所動。一切世間人天阿修羅。無所傾動。何以故。世間人天阿修羅。以彼印印。如是如來印。究竟不生印。究竟空性印。究竟無相印。究竟無願印。究竟無爲印。究竟離欲印。究竟眞如印。究竟實際印。究竟虚空印。善男子譬如空中印無所現。如是如來印。於五眼而不現於光明之相。以自相印而印之。故乃至如來於一切法施設言説。皆以如來印印之。是爲施設。彼所有識及境界法皆是作法。安立而於彼法。不作種種安立之相。以眞如印印之。無有間斷。云何於眞如間斷。若分別諸法見上中下名爲間斷。若於諸法無所分別名無間斷。復次於多分別而生分別。於彼眞如無能壞亂。譬如有情於空中行。而彼虚空無有破壞。如是一切有情於眞如中。行而彼眞如無有斷壞。菩薩如是由以智故。於色於法以眞如印印之。不於眞如間斷破壞。是爲菩薩以如來印。印於眞如不間斷善巧智

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ de bźin gśegs pa’i phyag rgyas btab pas | de bźin ñid dbyer med pa śes pa la mkhas pa yin źe na | de bźin gśegs pa’i phyag rgyas btab pa źes bya ba la de bźin ñid dbyer med pa de ni phyag rgya (5) ste | phye ba med pa | ’jug pa med pa | mṅon par źe na pa med pa | mi bskyod pa | bskyod par bya ba ma yin pa ste | lha daṅ mi daṅ lha ma yin du bcas pa’i ’jig rten gyis bskyod par mi nus so || de ci’i phyir źe na | lha daṅ mi daṅ lha ma yin du bcas pa’i ’jig rten (6) ni phyag rgya des btab pa ñid do || de bźin gśegs pa’i phyag rgya de ni śin tu mi skye ba’i phyag rgya | śin tu stoṅ pa ñid kyi phyag rgya | śin tu mtshan ma med pa’i phyag rgya | śin tu smon pa med pa’i phyag rgya | śin tu ’dus ma byas pa’i phyag rgya | śin tu ’dod chags (7) daṅ bral ba’i phyag rgya | śin tu de bźin ñid kyi phyag rgya | śin tu yaṅ dag pa’i mtha’i phyag rgya | śin tu nam mkha’i phyag rgya ste | dper na nam mkha’ phyag rgya mi snaṅ ba de bźin du de bźin gśegs pa’i phyag rgya de yaṅ spyan lṅa la mi snaṅ ste raṅ gi mtshan ñid kyi phyag (271b1) rgyas btab ba’o || de bźin gśegs pas chos kyi tha sñad ji sñed du ’dogs pa de dag thams cad ni de bźin gśegs pa’i phyag rgyas btaṅ ba de bźin du tha sñad ’dogs so || de la gaṅ dag rnam par śes pa’i spyod yul ba de dag ni chos rnam par ’jog par byed do || gaṅ dag rnam (2) par śes pa la mi gnas pa de dag ni chos rnam par ’jog par mi byed | chos tha dad du mi byed do || de dag de bźin gśegs pa’i phyag rgyas btab bas na de dag de bźin ñid ’byed par mi byed do || de la de bźin ñid tha dad pa gaṅ źe na | gaṅ dag tha ma daṅ ’briṅ daṅ rab kyi chos (3) rnams su rnam par rtog pa’o || gaṅ dag chos thams cad la mi rtog ciṅ rnam par mi rtog pa de dag ni de bźin ñid tha dad mi byed do || gaṅ ji sñed maṅ por brtags śiṅ rnam par brtags kyaṅ de bźin ñid dbye bar mi nus te | dper na sems can thams cad ni nam mkha’ la (4) rnam par rgyu yaṅ nam mkha’i khams ni ’brel par mi byed do || de bźin du sems can thams cad de bźin ñid la rnam par rgyu yaṅ de bźin ñid ni ’dres par mi byed do || gaṅ ’dir de lta bu’i chos rnams śes pa’i byaṅ chub sems dpa’ de lta bu ni de bźin gśegs pa’i phyag (5) rgyas btab pa yin te | de bźin ñid kyaṅ ’dres par mi byed do ||

25. Dharmadhātu How then, son of good family, does the bodhisatva relate to the guiding principle of the sphere of moments of existence (dharmadhātunaya), being united with (samavasarati) the sphere of all moments of existence (sarvadharmadhātu)? ‘The sphere of moments of existence (dharmadhātu)’ is the sphere that is free from desire since it is free from any impurity (rāgavigatadhātuḥ sarvarajavigatatayā?); the sphere of non-origination (anutpanna) since it is not something in particular (asamudānīta); the sphere without cessation (anirodha) since there is no occurrence; the sphere that does not go anywhere (agamanatā) since there is no transmigration (gamana); the sphere without coming (anāgamanatā) since there is no passing over; the sphere without abiding since there is no arising; the sphere as it really is (yathāvaddharmadhātu) because of its sameness in all three times (tryadhvasamatā); the sphere of self (ātmadhātu) since it is originally pure (ādiviśuddhi);⁵ the sphere without personality (niḥpudgaladhātu) since it is the highest truth (paramārtha); the sphere without information (avijñāptidhātu) since it is non-abiding; the sphere without basis (anālayadhātu) since there is no contamination (saṃkīrṇa); the sphere without birth (anutpādadhātu) since it is fixed (niyāma); the sphere like the space (gaganadhātu) since it is essentially tranquil (svabhāva_pariśuddhi); the sphere of liberation (nirvāṇadhātu) since there is no argument against it (apratipakṣa); such is the entrance into the way of the sphere of moments of existence (dharmadhātunayapreveśa). Since all moments of existence are like this, son of good family, if the bodhisatva enteres into the way of moments of existence, then, whatever he says, expresses, or teaches, all that is united with (samavasṛta) the sphere of moments of existence. Having entered into the way of the sphere of moments of existence, he knows the fact that there is no duality of the sphere of desire and the moments of existence (rāgadhātudharmadhātu) - why? - because the desire (rāga) has the nature of the sphere of all moments of existence; there is no duality of the sphere of aversion (dveṣadhātu) and the sphere of moments of existence - why? - because aversion has the nature of the sphere of all moments of existence; there is no duality of the sphere of delusion (mohadhātu) and the sphere of moments of existence - why? -because delusion has the nature of all moments of existence; there is no duality of the sphere of vices (kleśadhātu) and the sphere of moments of existence - why? - because vices has the nature of the sphere of all moments of existence; there is no duality of the sphere of passion (kāmadhātu) and the sphere of moments of existence - why? - because passion has the nature of the sphere of all moments of existence; there is no duality of the sphere of forms (rūpadhātu) and the sphere of moments of existence - why? - because forms has the nature of the sphere of all moments of existence; there is no duality of the sphere without form (ārūpyadhātu) and the sphere of moments of existence - why? - because the formlessness has the nature of the sphere of all moments of existence; there is no duality of the sphere of the eye (cakṣurdhātu) and the sphere of moments of existence - why? - because the eye has the nature of the sphere of all moments of existence; there is no duality of the sphere of forms (rūpadhātu) and the sphere of moments of existence - why? - because forms has the nature of the sphere of all moments of existence; there is no duality of the sphere of eye-consciousness (cakṣurvijñānadhātu) and the sphere of moments of existence - why? - because eye-consciousness has the nature of the sphere of all moments of existence; there is no duality of the sphere in the interval of mind and the sphere of moments of existence - why? - because the sphere of mind has the nature of the sphere of all moments of existence; there is no duality of the sphere of mind-consciousness (manovijñānadhātu) and the sphere of moments of existence - why? - because the sphere of mind-consciousness has the nature of the sphere of all moments of existence; there is no duality of the sphere of aggregates (skandhadhātu) and the sphere of moments of existence - why? - because the sphere of aggregates has the nature of the sphere of all moments of existence; there is no duality of the sphere of earth, water, fire or wind (pṛthivīdhātvabdhātutejodhātuvāyudhātu) and the sphere of moments of existence - why? - because the earth, water, fire or wind has the nature of the sphere of all moments of existence; there is no duality of the eighty-four thousand masses of religious teaching (caturaśītidharmaskandhasahasranirdeśa), the eighty-four thousand kinds of behaviour (caturaśītisahasracaritāna) or all moments of existence (sarvadharma) and the sphere of all moments of existence - why? - because all moments of existence have the nature of the sphere of all moments of existence. The bodhisatva knows all moments of existence since the moments of existence which is the entrance into the sameness (samatāpraveśa) is united with all moments of existence. Son of good family, this is the entering into the way of moments of existence of the bodhisatva.

5. but in T.404, the sphere without self, and this seems to be correct for consistency.

善男子。云何菩薩入法界性門。見一切法平等性。若菩薩見諸法界。無處不至。無來無去。無生無滅。無相無起。無戲無行。菩薩作如是思惟。此諸法等皆同法界。如法界是離欲界。離塵垢界故。是無生界不可作故。是無滅界無滅盡故。是無來界不入根門故。是無去界無所至故。是不可安界無形質故。是無樔窟界無依止故。是眞實界三境分斷故。此法界中無眼界。無色界。無眼識界。如法界。一切法界亦如是。是故名一切法入於法界。乃至無意界法界意識界。如法界。一切法亦如是。是故名一切法入於法界。是菩薩知一切法入於法界。知地界法界無二無別。水界火界風界法界亦無二無別。欲界法界亦平等無二無別。色界無色界有爲界無爲界法界。亦平等無二無別。如是知無心境界及覺。是爲菩薩入法界性門。見一切法平等性

善男子云何菩薩。入於法界甚深理趣。見一切法與諸法界。互相周遍平等一性。法界者亦名離欲界離一切塵故。亦名不生界無聚集故。不相違界本無生故。無往界無等故。無來界無礙故。無住界不生起故。如如界三世平等故。無我界本來清淨故。無壽者界由勝義故。無了別界無所住故。無阿頼耶界無染汚故。無生起界性決定故。如虚空界性清淨故。如涅槃界無戲論故。如是名爲入法界理趣。若菩薩入如是理趣。凡所演説一一語言。皆與法界理趣互相周遍。即知欲界法界無二無別。復次欲性法界。嗔性法界無二嗔性法界。癡性法界無二癡性法界。煩惱性法界無二煩惱性法界。欲界性法界無二欲界性法界。色界性法界無二色界性法界。無色界性法界無二無色界性法界。空性法界無二空性法界眼界性法界無二。眼界性法界。色性法界無二色性法界。眼識界性法界無二眼識界性法界。乃至意界性法界無二意界性法界。意識界性法界無二意識界性法界。蘊界性法界無二蘊界性法界。地水火風界性法界無二地水火風界性法界。空性法界無二乃至八萬四千法蘊行一切法法界無二是爲。一切法法性界若菩薩由平等智入如是法界。則能見一切法平等性理趣。善男子是爲菩薩入法界理趣

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ chos kyi dbyiṅs kyi tshul la źugs śiṅ chos kyi dbyiṅs thams cad las yaṅ dag par gźol ba yin źe na | chos kyi dbyiṅs źes bya ba ni rdul thams (6) cad daṅ bral ba’i phyir dod chags daṅ bral ba’i dbyiṅs so || yaṅ dag par bsgrubs pa med pa’i phyir ma skyes pa’i dbyiṅs so || ma byuṅ ba’i phyir mi ’gog pa’i dbyiṅs so || ’gro ba med pa’i phyir mi ’gro ba’i dbyiṅs so || rgal ba med pa’i phyir ’oṅ ba med pa’i (7) dbyiṅs so || ’byuṅ ba med pa’i phyir gnas med pa’i dbyiṅs so || dus gsum mñam pa’i phyir ji lta ba bźin gyi dbyiṅs so || gzod ma nas rnam par dag pa’i phyir bdag gi dbyiṅs so || don dam pa yin pa’i phyir gaṅ zag med pa’i dbyiṅs so || gnas med (272a1) pa’i phyir rnam par rig pa med pa’i dbyiṅs so || ’dre ba med pa’i phyir kun gźi med pa’i dbyiṅs so || ṅes par gyur pa’i phyir skye ba med pa’i dbyiṅs so || raṅ bźin gyis yoṅs su dag pa’i phyir nam mkha’i dbyiṅs so || gñen po med pa’i phyir mya (2) ṅan las ’das pa’i dbyiṅs te | ’di ni chos kyi dbyiṅs kyi tshul la ’jug pa źes bya’o || rigs kyi bu chos thams cad de ltar źugs pas de la byaṅ chub sems dpa’ de ltar chos kyi tshul la źugs pa’i gaṅ ci smra ba daṅ brjod pa daṅ | ston pa de thams cad ni chos (3) kyi dbyiṅs su yaṅ dag par gźol ba ñid do || chos kyi dbyiṅs kyi tshul la źugs pa de ’dod chags kyi khams daṅ | chos kyi dbyiṅs de dag gñis su med par rab tu śes so || de ci’i phyir źe na | ’dod chags ni chos kyi dbyiṅs kyi raṅ bźin can no || źe sdaṅ gi (4) khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | źe sdaṅ ni chos kyi dbyigs kyi raṅ bźin can no || gti mug gi khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci ri phyir źe na | gti mug ni chos kyi dbyiṅs kyi raṅ bźin can no || ñon (5) moṅs pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | ñon moṅs pa ni chos kyi dbyiṅs kyi raṅ bźin can no || ’dod pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su su med de | de ci’i phyir źe na | ’dod pa’i khams ni chos kyi dbyiṅs (6) kyi raṅ bźin can no || gzugs kyi khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | gzugs kyi khams ni chos kyi dbyiṅs kyi raṅ bźin can no || gzugs med pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | (7) gzugs med pa’i khams ni chos kyi dbyiṅs kyi raṅ bźin can no || mig gi khams daṅ | chos kyis dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | mig ni chos kyi dbyiṅs kyi raṅ bźin can no || gzugs kyi khams daṅ | chos kyi dbyiṅs de dag ni gñis (272b1) su med de | de ci’i phyir źe na | gzugs ni chos kyi dbyiṅs kyi raṅ bźin can no || mig gi rnam par śes pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | mig gi rnam par śes pa ni chos kyi dbyiṅs kyi raṅ bźin can no || yid kyi (2) bar gyi khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | yid kyi khams ni chos kyi dbyiṅs kyi raṅ bźin can no || yid kyi rnam par śes pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | yid kyi rnam (3) par śes pa ni chos kyi dbyiṅs kyi raṅ bźin can no || phuṅ po’i khams daṅ | chos kyi dbyiṅs de dag ni gñis du med de | de ci’i phyir źe na | phuṅ po’i khams ni chos kyi dbyiṅs kyi raṅ bźin can no | sa’i khams daṅ | chu’i khams daṅ | me’i khams daṅ | (4) rluṅ gi khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | sa daṅ | chu daṅ | med daṅ | rluṅ ni chos kyi dbyiṅs kyi raṅ bźin can no || chos kyi phuṅ po brgyad khri bźi stoṅ daṅ spyod pa brgyad khri bźi stoṅ daṅ chos thams cad kyi bar daṅ | chos kyi (5) dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | chos thams cad ni chos kyi dbyiṅs kyi raṅ bźin can no || byaṅ chub sems dpa’ gaṅ chos mñam pa ñid la źugs pa de ni chos kyi dbyiṅs thams cad la yaṅ dag par gźol ba’i phyir chos thams cad rab (6) tu śes pa yin te | rigs kyi bu de ltar na byaṅ chub sems dpa’ chos kyi tshul la źugs pa yin no ||

26. Dṛḍavajrāśaya How then, son of good family, does the bodhisatva with a resolve firm and unbrekable (dṛḍhābhedyāśaya) like the diamond (yathāvajra) become well established (susthita) and unwavering (aniñjya) in this great way? Son of good family, when the bodhisatva is unbreakable (abhedya) having made a resolve as firm as a diamond with the twelve qualities, he is not disturbed by the world with its gods (sadevakena lokena). What are those twelve (katamāni dvādaśa)? To wit, a) since the thought of awakening (bodhicitta), intention (āśaya), and determination (adhyāśaya) are unbreakable (abhedya), the practice (prayoga) is also unbreakable; b) the generosity (dāna) is unbreakable, and the morality, tolerance, vigour, meditation, and insight (dānaśīlakṣāntivīryadhyānaprajñā) are unbreakable; c) great friendliness (mahāmaitrī) and great compassion (mahākaruṇa) are unbreakable; d) the way of attraction (saṃgrahavastu) is unbreakable; e) bringing living beings to maturity (satvaparipācana) is unbreakable; f) the purification of the Buddha-fields (buddhakṣetrapariśuddhi) is unbreakable; g) indefatigability in existence (saṃsārāparikheda) is unbreakable; f) non-satisfaction for the root of good (kuśalamūlātṛpti) is unbreakable; g) endless offerings (atyantayajña) for the sake of obtaining the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjana) are unbreakable; h) giving up body and life in order to uphold the true religion (saddharmaparigrahāya kāyajīvitaparityāgaḥ) is unbreakable; i) dedicating his roots of good (kuśalamūlapariṇāmana) for the sake of other beings (parasatvapudgala) is unbreakable; j) his accumulation of all qualities of the Buddha (sarvabuddhadharmasamudānaya) is unbreakable. When the qualities of bodhisatva are unbreakable in that way, son of good family, he is unbreakable having made a resolve as firm as a diamond (dṛḍhavajrāśaya). Just as a diamond (maṇiratnavajra) breaks any kind of gem without being broken itself, so the bodhisatva, having made a resolve as firm as a diamond, removes bad habits, manifestations of vices, and wrong views (anuśayakleśaparyutthānadṛṣṭigata) of all living beings, but still he himself is not broken because of this great vehicle (mahāyāna). In this way, son of good family, the bodhisatva is unbreakable having made a resolves as firm as a diamond, being well established and unshakable in this great way.

善男子。云何菩薩淳至堅固。喩如金剛心住不動於此大乘者。若菩薩以直心行。成就淨淳至以不退。畢竟不減。勤進以無礙。大慈以無惓。大悲以普至。方便得成就眞實觀慧。無礙等法皆悉成就。菩薩見一切衆生有垢有濁。凡愚麁獷拒逆不順。是故菩薩爲教化一切群生故不廢精進。見此生死有無量過患憂悲苦惱等。不退於來際莊嚴。亦解無量無邊阿僧祇諸佛法。爲成就難集難持難滿諸佛法故。種諸善根而能入如來無量法寶藏。衆生性無量故。法性無量故。虚空性無量故。爲受持一切如來法寶藏故。不捨精進。聞一切法空無相無願。無作無生無起。解了分別觀行身證。成就未具足佛法。終不中道證於實際。善入諸禪解脱三昧。亦不厭離欲界而現受生。已離陰界諸入。無形無色無行。而隨衆生性。隨意示現種種形色而爲説法。轉菩薩輪示大涅槃。亦不捨菩薩行。入如是不思議法門。知一切法無性相。不動不壞不散。於此大乘不退轉。如金剛寳珠能鑑餘寶。餘寶無能鑑此珠者。諸菩薩亦復如是。能以聲聞辟支佛乘。度無量無邊衆生。令入涅槃。而自不滅度。亦不退究竟大乘。是爲菩薩淳至堅固。猶如金剛心住不動於此大乘。

善男子云何菩薩。意樂堅固猶若金剛。住此大乘無有傾動。善男子菩薩成就十二種法。意樂堅固猶若金剛。不爲人天世間所壞。云何十二。所謂菩提心。意樂増上意樂不壞故。於施戒忍精進禪定般若不壞故。大慈大悲不壞故。四攝法不壞故。成熟有情不壞故。淨佛國土不壞故。不厭患生死不壞故。無厭足善根不壞故。爲莊嚴相好設無遮施會不壞故。爲護正法棄捨身命不壞故。所有善根迴施一切有情不壞故。積集一切佛法不壞故。善男子若菩薩。於如是法修習不壞。當知爾時名爲成就堅固金剛不壞意樂。如金剛寶能摧諸寶自體不壞。如是菩薩成就堅固意樂。能摧一切有情煩惱隨眠而自體不壞。善男子是爲菩薩成就金剛堅固意樂。於此大乘無有傾動。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ bsam pa rdo rje ltar sra źiṅ mi phyed de theg pa chen po ’di la legs par gnas śiṅ mi gyo ba yin źe na | rigs kyi (7) bu byaṅ chub sems dpa’ ni rdo rje ltar sra źiṅ mi phyed pa bcu gñis kyis na lha daṅ bcas pa’i ’jig rten gyis mi phyed pa yin te | bcu gñis gaṅ źe na | ’di lta ste | byaṅ chub kyi sems mi phyed pa daṅ | bsam pa daṅ | lhag pa’i bsam pas sbyor ba mi phyed pa (273a1) daṅ | sbyin pa mi phyed pa daṅ | tshul khrims daṅ | bzod pa daṅ | brtson ’grus daṅ | bsam gtan daṅ | śes rab mi phyed pa daṅ | byams pa chen po daṅ | sñiṅ rje chen po mi phyed pa daṅ | bsdu ba’i dṅos po mi phyed pa daṅ | sems can yoṅs (2) su smin par byed pa mi phyed pa daṅ | saṅs rgyas kyi źiṅ yoṅs su dag pa mi phyed pa daṅ | ’khor bas yoṅs su mi skyo ba mi phyed pa daṅ | dge ba’i rtsa bas mi ṅoms pa mi phyed pa daṅ | mtshan daṅ dpe byad bzaṅ po’i phyir gtan pa med pa’i mchod sbyin byed pa mi phyed pa (3) daṅ | dam pa’i chos yoṅs su gzuṅ pa’i phyir lus daṅ srog ’dor bar mi phyed pa daṅ | sems can gźan daṅ gaṅ zag gźan gyi phyir dge ba’i rtsa ba bsṅo ba mi phyed pa daṅ | saṅs rgyas kyi chos thams cad yaṅ dag par sgrub pa mi phyed pa ste | rigs kyi bu gaṅ gi tshe byaṅ (4) chub sems dpa’ chos ’di lta bu ’di dag las mi phyed pa de’i bsam pa rdo rje ltar sra źiṅ mi phyed pa yin no || ’di lta ste dper na nor bu rin po che rdo rje ni nor bu rin po che thams cad ’bigs kyaṅ bdag ñid ni mi phigs so || de bźin du byaṅ chub sems dpa’ bsam pa (5) rdo rje ltar sra źiṅ mi phyed pa yaṅ sems can thams cad kyi bag la ñal daṅ | ñon moṅs pa kun nas ldaṅ ba daṅ | lta bar gyur pa rnams sel kyaṅ bdag ñid ni theg pa chen po ’di las mi phyed do || rigs kyi bu de ltar na byaṅ chub sems dpa’ bsam ba rdo rje ltar (6) sra źiṅ mi phyed de | theg pa chen po ’di la legs par gnas śiṅ mi g-yo ba yin no ||

27. Buddhaviṣaya How then, son of good family, does the own realm (svaviṣaya) of the bodhisatva become pure, when he has attained the realm of the Buddha (buddhaviṣaya)? ‘The realm of the Buddha (buddhaviṣaya)’ is not a realm, and since it is non-realm, it is purified of any realm. Thus the bodhisatva purifies his own sphere (svaviṣaya) by the purity of the sphere of the Buddha (buddhaviṣayapariśuddhi), and he thinks: “the realm of sight (cakṣurviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness.” Why is that? This is because the realm of the Buddha is the transcendent realm (vivekaviṣaya), and the transcendent realm is beyond the realm of sight. The realm of hearing (śrotraviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness. Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of hearing. The realm of smelling (ghrāṇaviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness. Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of smelling. The realm of tasting (jihvāviṣaya) is the realm of the Buddha, in the realm of the Buddha there is no nearness or farness. Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of tasting. The realm of touching (kāyaviṣaya) is the realm of the Buddha, in the realm of the Buddha there is no nearness or farness. Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of touching. The realm of mind (manoviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness. Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of mind. It is the same case with the parts of personality, spheres, fields of sense perception, (skandhadhātvāyatana) and the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda). In this way, son of good family, the bodhisatva enters into every realm as transcendent, and belonging to the realm of the Buddha. Entering into the field of the Buddha (buddhakṣetrapraveśa) by the purity of his own field (svakṣetrapariśuddhi) is the following: All the moments of existence appearing in his six sense organs (ṣaḍindriya), all those he enters as being transcendent as realm of the Buddha (buddhaviṣayaviveka). Just as the realm of the Tathāgata (tathāgataviṣaya) is unattached and unobstructed, so there is no attachment or obstruction in all realms. In this way, son of good family, the bodhisatva, entering into the realm of the Buddha, purifies his own realm.

善男子。云何菩薩自淨其界如諸佛界者。若菩薩知一切法無界無非界。 . . . . . . . . . . . . . . . . 至一切處無至無不至。若菩薩見法發六情皆知是佛法。亦不見凡夫法佛法有異。作是念此一切法皆是佛法。佛法至一切處故。一切諸法及佛法但假名字。亦非是法亦非非法。是故我等不應取著。以自界淨故知諸佛界淨。此法與平等等。眼界是佛界。耳鼻舌身意法界是佛界。我不應分別有尊有卑。菩薩如是至一切法平等界。是爲菩薩自淨其界如諸佛界

善男子云何菩薩於自境界。清淨如佛境界。善男子佛境界者無有境界。離於境界一切清淨。彼菩薩由自境界及佛境界悉清淨故。而淨眼境界即佛境界。亦無佛境界。及眼境界。無近無遠。何以故。遠離境界。與佛境界。亦無遠離境界及眼境界。其耳境界即佛境界。亦無佛境界無有遠近。何以故。遠離境界與佛境界。亦無遠離境界及耳境界。其鼻境界即佛境界。亦無佛境界無有遠近。何以故。遠離境界與佛境界。亦無遠離境界及鼻境界。其舌境界即佛境界。亦無佛境界無有遠近。何以故遠離境界與佛境界。亦無遠離境界及舌境界。其身境界即佛境界。亦無佛境界無有遠近何以故。遠離境界與佛境界。亦無遠離境界及身境界。其意境界即佛境界。亦無佛境界無有遠近。何以故。遠離境界與佛境界。亦無遠離境界及意境界乃至蘊處界十二因縁。亦復如是。善男子若菩薩入佛境界。遠離境界一切境界。若自境界清淨平等。是即名爲入佛境界。如是六種境界所有影現。彼皆入於諸佛境界。不生取著悉遠離故。如是如來境界無有染礙。一切境界不染不礙亦復如是。善男子如是解者。是爲菩薩成就隨入佛界清淨自界清淨

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ saṅs rgyas kyi yul rjes su thob ciṅ raṅ gi yul yoṅs su dag pa yin źe na | saṅs rgyas kyi yul źes bya ba ni yul ma (7) yin pa | yul med pa yul thams cad las yoṅs su dag pa’o || de la byaṅ chub sems dpa’ ni saṅs rgyas kyi yul yoṅs su dag pas raṅ gi yul yoṅs su sbyoṅ ste | de ’di sñam du mig gi yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni (273b1) su daṅ yaṅ ñe ba’am riṅ ba ma yin no || de ci’i phyir źe na | saṅs rgyas kyi yul ni dben pa’i yul yin pa’i phyir te | dben pa’i yul la ni mig gi yul gaṅ yaṅ med do || rna ba’i yul ni saṅs rgyas gyi yul yin yaṅ | saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ (2) ba ma yin no || de ci’i phyir źe na | saṅs rgyas kyi yul ni dpen pa’i yul yin pa’i phyir te | dben pa’i yul la ni rna ba’i yul gaṅ yaṅ med do || sna’i yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ ba ma yin no || de ci’i phyir źe na | (3) saṅs rgyas kyi yul ni dben pa’i yul yin pa’i phyir te || dben pa’i yul la ni sna’i yul gaṅ yaṅ med do || lce’i yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am | riṅ ba ma yin no || de ci’i phyir źe na | saṅs rgyas kyi yul ni (4) dben pa’i yul yin pa’i phyir te | dben pa’i yul la ni lce’i yul gaṅ yaṅ med do || lus kyi yul ni saṅs rgyas kyi yal yin yaṅ | saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ ba ma yin no || de ci’i phyir źe na | saṅs rgyas kyi yul ni dben pa’i yul (5) yin pa’i phyir te | dben pa’i yul la ni lus kyi yul gaṅ yaṅ med do || yid kyi yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ ba ma yin no || de ci’i phyir źe na | saṅs rgyas kyi yal ni dben pa’i yul yin pa’i phyir te dben (6) pa’i yul la ni yid kyi yul gaṅ yaṅ med do || phuṅ po rnams daṅ | khams rnams daṅ | skye mched rnams daṅ | rten ciṅ ’brel par ’byuṅ ba yan lag bcu gñis la yaṅ de bźin no || rigs kyi bu de ltar na byaṅ chub sems dpa’ saṅs rgyas kyi yul dben pa ñid (7) kyi yul thams cad dben par ’jug go || raṅ gi źiṅ yoṅs su dag pas rgyas kyi źiṅ la źugs pa de ni chos gaṅ dag de’i dbaṅ po drug la snaṅ bar gyur pa de dag thams cad la saṅs rgyas kyi yul dben par ’jug go || ji ltar de bźin gśegs pa’i yul (274a1) chags pa med ciṅ thogs pa med pa’i de bźin du de yul thams cad la yaṅ mi chags mi thogs te | rigs kyi bu de ltar na byaṅ chub sems dpa’ saṅs rgyas kyi yul la rjes su źugs śiṅ raṅ gi yul yoṅs su dag pa yin no ||

28. Dhāraṇī How then, son of good family, does the bodhisatva who has attained memory never forget (tatra katamā kulaputra bodhisatvasya dhāraṇīpratilabdhasya ’saṃpramoṣacaryā)? Son of good family, the bodhisatva attains memory (dhāraṇī) by purifying his memory (dhāraṇīpariśodhana).

善男子。云何菩薩得陀羅尼終不失念者。 104c11-12若菩薩已得成就陀羅尼行。云何陀羅尼行。

善男子云何菩薩。獲得陀羅尼無忘法行。善男子菩薩。應於此陀羅尼修持作業。

rigs kyi bu de la ji (2) ltar na byaṅ chub sems dpa’ gzugs thob pa rtag tu mi brjed par spyod pa yin źe na | rigs kyi bu ’di la byaṅ chub sems dpa’ gzuṅs yoṅs su sbyoṅ ba bya bas gzuṅs thob par gyur te |

What then is the purification of memory (tatra katamā dhāraṇīpariśodhanā)? Son of good family, there are thirty-two purifications of memory. What are the thirty-two? To wit, seeking the dharma (dharmārthikatā); delight in the dharma (dharmakāmatā); taking pleasure in the delights of the dharma (dharmārāmaratiratatā); inclination towards the dharma (dharmanimnatā); disposition to the dharma (dharmaprāgbhāratā); honoring, serving, and worshiping the learned (bahuśrutān sevate bhajate paryupāste); paying respect to teachers and preceptors without pride (ācāryopādhyāyeṣu nirmānagurugauravatā); non-satisfaction in searching for the dharma (dharmaparyeṣṭyatṛptatā); adequatly grasping gentle speech according to admonitions (anuśāsanīṣu suvacaḥpradakṣiṇagrahitā); never looking for the preachers’ mistakes, considering them as the teachings [of the Buddha]; memorizing and reciting [the teachings]; no laziness concerning the teaching (deṣanāyāṃ akauśīdyatā); no secrecy of teachers concerning religion (dharme ’nācāryamuṣṭiḥ); giving the gift of religion without a view to profit (nirāmiṣadharmadānatā); hearing on the basis of the root of insight (prajñāmūlapratisthānaśrutatā); practicing fundamentally according to the dharma (yoniśo dharmaprayoga); great learning (bahuśruta) without boundaries for the sake of carful consideration (pratisaṃkhyā) according to tradition (yathāśrutadharma); practicing the holy life endlessly (aparyantabrahmacaryavāsatā); entering and remaining in a solitary place (nityacittavivekanimnatā); recollecting the six recollections (ṣaḍanusmṛti); never rejecting (anikṣipta) even the six defilements (saṃrañjanīya); not giving up (aparityāga) the six ways of politeness (sāmīcī); practicing the dharma without thought which is hostile towards all living beings (sarvasatvāpratihatacittadharmaprayoga); not being in contradiction with dependent origination (pratītyasamutpādāvirodhatā); entering into what is to be done (karmakāryāvatāra); no fear reflecting on thoughts concerning the three gates of liberation (trivimokṣamukheṣu cittanidhyaptyanuttrāsatā); never cutting off the [fourfold] sources of holiness (āryavaṃśa) by possessing the qualities of purity (dhūtaguṇa); no despondency to uphold the true religion (apagatalīnacittasaddharmaparigrahatā); great compassion with regard for living beings (satvāvekṣaṇatayā mahākaruṇā); giving up body and life with regard for religion (dharmāvekṣaṇayā kāyajīvitaparityāgatā); no conceit with regard for knowledge (jñānāvekṣaṇayā nityanirmatā); no weariness to maturate living beings (satvaparipācanayām aparikhedatā). These are the purification of memory.

善男子。陀羅尼行有三十二。何等三十二。修於得法爲陀羅尼故。修於欲法。修於尊法。修於向法。修敬仰法。修於樂法。修求法無厭。 See two records above. See three records above. 修親近供養多聞智慧者。修於和上阿闍梨所無憍慢心尊重給侍。修如來教誨無所拒逆。修於説法人所生世尊想不求其短。修於受持正法開示解説。修所得法無所悋惜。修無悕望而行法施。修求智慧根栽。修如所聞法善順思惟。修於諸法堅固受持。修於梵行無有休息。修樂遠離行阿練若行。修心常寂靜。修勤行諸念。修順行六和敬。修於諸長宿無調慢行。修於一切衆生中生無礙心。修縁生法得。修順忍。修三脱門正觀心無驚怖。修四聖種順行不驚疑。修勤受持諸佛正法。修爲衆生行於大慈。修受持正法不惜身命。修大智行不生憍慢。修常教化衆生而無厭惓。善男子。是爲三十二種修陀羅尼行。

云何修持。善男子有三十二種修陀羅尼法。所謂求法故。愛樂法故。法苑樂故。隨法流故。隨順法故。尊上法故。承事供養多聞者故。常於和上及阿闍梨。無有我慢恭敬供養故。求法無厭故。於教授者隨順不逆故。於説法者敬愛如佛不求其短故。於所聞法悉皆受持故。不懈怠故。於法不吝故。所行法施無悕望故。於所聞法如理作意故。 See the previous record 於所聞法善觀察故。求於多聞無齊限故。常於梵行無休息故。常樂遠離心寂靜故。常勤修習六隨念故。於六染法常棄捨故。於六和敬恒不捨故。於一切有情起無礙心故。於縁生法修順忍故於三脱門作意觀察不驚怖故。不捨聖種杜多功徳故。護持正法心無下劣故。觀於衆生起大悲故。求於正法不惜身命故。修大智行離愚惑故。成就有情不懈倦故。如是名爲修陀羅尼無忘失業。

de la gzuṅs yoṅs su sbyoṅ ba byed pa gaṅ źe na | rigs kyi bu sum cu rtsa gñis (3) po ’di dag ni gzuṅs yoṅs su sbyoṅ ba byed pa ste | sum cu rtsa gñis po gaṅ źe na | ’di lta ste | chos don du gñer ba daṅ | chos ’dod pa daṅ | chos kyi kun dga’ la dga’ mos pa daṅ | chos la gźol ba daṅ | chos la bab pa daṅ | maṅ du thos pa rnams la sten (4) ciṅ bsñen la bsñen bkur byed pa daṅ | slob dpon daṅ mkhan po rnams la ṅa rgyal med ciṅ btsun par gus par byed pa daṅ | chos yoṅs su tshol bas mi ṅoms pa daṅ | rjes su bsten pa rnams la bka’ blo bde źiṅ ’thun par ’dzin pa daṅ | chos smra ba’i gaṅ zag (5) rnams la ston pa tsam du sems śiṅ ’khrul pa mi tshol ba daṅ | kun ’dzin pa daṅ | klog pa daṅ | ston pa la le lo med pa daṅ | chos la slob dpon gyi dpe mkhyud med ciṅ zaṅ ziṅ med par chos sbyin pa daṅ | śes rab kyi rtsa ba’i gnas thos pa daṅ | tshul (6) bźin gyis chos la sbyor ba daṅ | ji ltar thos pa’i chos la so sor brtag pa’i phyir maṅ du thos pa mu med par byas pa daṅ | tshaṅs par spyod pa la gnas pa mu med par byas pa daṅ | rtag tu dben pa la sems gźol ba daṅ | rjes su dran par drug rjes su dran pa daṅ | (7) yaṅ dag par chags par ’gyur ba drug mi ’dor ba daṅ | gus par bya ba’i gnas drug yoṅs su mi gtoṅ ba daṅ | sems can thams cad la khoṅ khro ba med pa’i sems kyis chos la sbyor ba daṅ | rten ciṅ ’brel bar ’byuṅ ba daṅ mi ’gal ba’i las daṅ | bya ba (274b1) la ’jug pa daṅ | rnam par thar pa’i sgo gsum la sems ṅes par rtog pa la mi skrag pa daṅ | ’phags pa’i rigs daṅ sbyaṅs pa’i yon tan kun ’dzin pas yoṅ mi ’chad pa daṅ | dam pa’i chos yoṅs su gzuṅ ba la sems źum pa med pa daṅ | sems can la lta bas (2) sñiṅ rje che ba daṅ | chos la lta bas lus daṅ srog ’dor ba daṅ | ye śes la lta bas rtag tu ṅa rgyal med pa daṅ | sems can yoṅs su smin par bya ba la yoṅs su mi skyo ba ste | ’di ni gzuṅs yoṅs su sbyoṅ ba byed pa źes bya’o ||

What then, the son of good family, is memory (tatra katamā kulaputra dhāraṇī)? It is never forgetting the dharmas (dharmāsaṃpramoṣa) altogether; not forgetting the dharmas as he heard (yathāśrutadharmāsaṃpramoṣa); recollecting memory (smṛtim anusmṛtiḥ); understanding the meaning (gatiṃ gataḥ); desiring intelligence (matikāmatā); non-extinction of a syllable (akṣayākṣaratā); knowledge of understanding explanations and vocal sounds (niruktiśabda_praveśajñāna); uninterrupted eloquence and unhindered teaching (apratihatanirdeśānācchedyapratibhāna); knowledge of the entrance into understanding the scripture of explicit meaning (nītārthasūtraprativedhapraveśajñāna); knowledge of the entrance into understanding the scripture of implicit meaning (neyārthasūtraprativedhapraveśajñāna); knowledge of the teaching on the imperishable concealed truth (akṣayasaṃvṛtinirdeśajñāna); knowledge of the teaching on the highest truth which is inseparable from reality (avinirbhāgatatvaparamārthanirdeśajñāna); knowledge on the certain entrance into the truth (satyāvatāraniyāmajñāna); knowledge in accordance with the application of awareness (smṛtyupasthānānuvartanajñāna); knowledge of the vigour without retrogression for correct elimination (samyakprahāṇavīryāsaṃkucitajñāna); knowledge on the miraculous plays by the bases of supernatural power (ṛddhipādavikrīḍitajñāna); knowledge of the diversity of their abilities (indriyavaimātratā); unshakable knowledge which is established in power (balasthitācālanajñāna); penetrating the [seven] limbs of awakening (bodhyaṅgaprativedha); knowledge without contradiction (anulomajñāna); knowledge of the basis that is the entering into the [noble eightfold] path (mārgāvatārasthitijñāna); knowledge of the stillness of thought by peaceful meditation (śamathacittasthitijñāna); knowledge of the dharma of liberation when concerned with expanded vision (vipaśyanadharmottaraṇajñāna); knowledge of the results of wisdom and liberation (vidyāvimuktiniṣyandajñāna); knowledge of special knowledge (pratisaṃvitpraveśajñāna); knowledge producing the supernormal knowledges (abhijñājñānotpādajñāna); knowledge of entering the six perfections (ṣaṭpāramitā_praveśajñāna); knowledge of the four means of attraction, according to deserts (catuḥsaṃgrahavastuyathāpratyarhajñāna); knowledge of entering the path of sound and voice (śabdavacanapathapraveśajñāna); knowledge of teaching the dharmas as conventional expressions (saṃketadharmanirdeśajñāna); non-discriminating knowledge of the meaning (arthāvinirbhāgajñāna); imperishable knowledge of the letter (vyañjanākṣayajñāna); knowledge of comforting all living beings (sarvasatvasaṃtoṣaṇajñāna); knowledge of teaching the dharma appropriately to each and every one (yathāpratyarhadharmanirdeśajñāna); knowledge of keeping the words of all Buddhas by recollection (sarvabuddhabhāṣitasmṛtigrahaṇajñāna); knowledge of entering into analyzing the syntax of all words and letters (sarvapadavyañjanānusaṃdhiniruktyavatārajñāna); knowledge understanding afflictions and purifications truly as they are (saṃkleśavyavadānayathābhūtāvabodhajñāna); knowledge understanding cause and action (hetukriyā_praveśajñāna); knowledge of the manifestation of all dharmas, free from blindness (sarvadharmāvabhāsavitimirajñāna); This is called memory (eyaṃ dhāraṇīti). When his body, speech, and mind (kāyavākcitta) are included (saṃgrhita) in a state which is like the earth (dharaṇi), such are imperishable, the rain of the dharma (dharmavarṣa) falls, pacifies the burning pains of vices (kleśasaṃtāpa), and makes all qualities of the Buddha (sarvabuddhadharma) grow. This is way of entering the way of memory, He who has attained memory (dhāraṇīpratilabdha) knows the practice that is never forgetting any dharma of the Buddha. In this way, son of good family, the bodhisatva who has attained memory practices not forgetting.

菩薩修已得如是陀羅尼門。以得是陀羅尼門故。能總持一切諸佛所説。不忘不失陀羅尼者。所謂於如所聞法不忘不失。以念而念。以意分別。以進能覺。於諸文字入無邊崖。於諸言音隨類善解。言辭辯説無有滯礙。於不了義經善能進入。於了義經進入微覺。 See the previous record. 於世諦有分別智。於第一義諦知無言説。於諸諦有分別智。於四念處有不忘智。於四正勤等無壞智。於四神足有遊戲智。於諸根門有差別智。於諸力中得無勝智。於七覺分覺一切法如性智。於八聖道無退沒智。於定法中得善住心。於慧法中得遍至智。於明解脱得隨順智。於諸辯中得深入智。於諸神通得生起智。於諸波羅蜜得分別智。於四攝法得方便智。於講法處授不及智。於諸經義得無分別智。於諸文字得無盡智。於一切衆生得稱足智。隨所受解得説法智。 . 於一切文字得所因辯智。於一切垢淨得如實覺智。於一切法得無障翳明智。是爲陀羅尼。得陀羅尼平等心者去離憎愛能堪受法雨。斷一切結使熱惱。順諸助道法。是爲陀羅尼菩薩。住此陀羅尼故常行無失。是爲菩薩得陀羅尼終不失念。

復次善男子。若菩薩得是陀羅尼已。於佛所説悉能遍持令不忘失。謂所聞法無有忘失。以念不忘。以捨覺悟。以慧照了。入於一切無盡文字。得諸言音隨類善解智。得無礙辯演説無滯智。於了義經入理趣智。不了義經入理趣智。入於世俗無盡説智。入於勝義不斷説智。 No Chinses 於正斷精進得無退智。於四神足起遊戲智。於諸根中得差別智。於諸力中得無動智。於七覺支得開悟智。於八聖道得入理智。於奢摩他得心住智。於毘鉢舍那得法決擇智。於智解脱得隨順智。於諸辯説得深入智。於諸神通得生起智。於諸波羅蜜得分別智。於四攝法得隨機智。於諸音聲得語路智。於決定法得決擇智。於諸經義得無間斷智。於諸文字得無盡智。於諸有情得歡喜智。於求法者得稱根説法智。於佛所説得念總持智。於一切文字得入詞句智。於諸垢淨得如實覺智。於諸業縁得悟果報智。於一切法得光明無翳智。是名陀羅尼。得陀羅尼平等身語心者能雨無盡法。能息諸煩惱。能生一切諸佛法故。由得此陀羅尼甚深理故。常無忘失。是故名爲菩薩得陀羅尼無忘法行。

rigs kyi bu de la gzuṅs gaṅ (3) źe na | gaṅ kun bzuṅ ba’i chos rnams mi brjed pa daṅ | ji ltar thos pa’i chos rnams mi brjed pa daṅ | dran pa rjes su dran pa daṅ | rtogs par khoṅ du chud pa daṅ | blo gros ’dod pa daṅ | yi ge mi zad pa daṅ | ṅes pa’i tshig daṅ skad la ’jug pa śes pa daṅ | (4) spobs pa bstan pa thogs pa med ciṅ rgyun mi ’chad pa daṅ | ṅes pa’i don gyi mdo sde rtogs pa la ’jug pa śes pa daṅ | draṅ ba’i don gyi mdo sde rtogs pa la ’jug pa śes pa daṅ | kun rdzob mi zad pa bstan pa śes pa daṅ | don dam pa dbyer med pa’i de kho na bstan (5) pa śes pa daṅ | bden pa la ’jug pa ṅes pa śes pa daṅ | dran pa ñe bar gźag pa’i rjes su ’jug pa śes pa daṅ | yaṅ dag par spoṅ ba’i brtson ’grus mi ’goṅ ba śes pa daṅ | rdzu ’phrul gyi rkaṅ pas rnam par rol pa śes pa daṅ | dbaṅ po’i rim pa śes (6) pa daṅ | stobs la gnas pa mi bskyod par śes pa daṅ | byaṅ chub kyi yan lag rtogs pa daṅ | ’thun pa śes pa daṅ | lam la ’jug pa’i gnas śes pa daṅ | źi gnas kyis sems gnas par śes pa daṅ | lhag mthoṅ gis chos sgrol bar śes pa (7) daṅ | rig pa daṅ rnam par grol ba’i rgyu ’thun pa śes pa daṅ | so so yaṅ dag par rig pa la ’jug pa śes pa daṅ | mṅon par śes pa’i ye śes skyed pa śes pa daṅ | pha rol tu phyin pa drug la ’jug pa śes pa daṅ | bsdu ba’i dṅos po bźi so so ci rigs (275a1) par śes pa daṅ | sgra skad daṅ ṅag gi lam la ’jug pa śes pa daṅ | chos kyi brda ston pa śes pa daṅ | don dbyer med par śes pa daṅ | tshig ’bru mi zad par śes pa daṅ| sems can thams cad tshim par bya ba śes pa daṅ | so so ci rigs (2) par chos ston pa śes pa daṅ | saṅs rgyas thams cad kyis gsuṅs pa dran pas ’dzin pa śes pa daṅ | tshig daṅ yi ge thams cad mtshams sbyor ba’i ṅes pa’i tshig la ’jug pa śes pa daṅ | kun nas ñon moṅs pa daṅ rnam par byaṅ ba yaṅ dag pa ji lta ba bźin du rtogs (3) pa śes pa daṅ | rgyu daṅ bya ba la ’jug pa śes pa daṅ | chos thams cad la snaṅ bar rab rib med par śes pa ste | ’di ni gzuṅs źes bya’o || lus daṅ ṅag daṅ sems sa daṅ ’dra ba’i chos kun tu ’dzin pa gaṅ yin pa de ni mi zad pa ste | chos kyi char ’bebs pa (4) daṅ | ñon moṅs ba’i gduṅ pa rab tu źi bar byed pa daṅ | saṅs rgyas kyi chos thams cad rnam par skyed pa ’di ni gzuṅs kyi tshul la ’jug pa yin te | gzuṅs thob pa saṅs rgyas kyi chos thams cad la mi brjed par spyod par śes par bya’o || rigs kyi bu de ltar na (5) byaṅ chub sems dpa’ gzuṅs thob pa rtag tu mi brjed par spyod pa yin no ||

29. Pratibhāna How then, son of good family, is the bodhisatva supported by the presence of the buddha as unhindered and uninterrupted eloquence (tatra katamā kulaputra bodhisatvasyāpratihatānācchedyapratibhāne nityabuddhādhiṣṭhānādhiṣṭhitaḥ)?

善男子。云何菩薩得無障礙。如來加持辯者。

善男子云何菩薩。獲得如來加持無礙辯才。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ spobs pa thogs pa med ciṅ rgyun mi ’chad la rtag tu saṅs rgyas kyi byin gyi rlabs kyi byin gyis brlabs ba yin źe na |

Son of good family, there are the bodhisatvas’ twenty-four sorts of eloquence. What are those twenty-four? To wit, quick eloquence (kṣiprapratibhāna); swift eloquence (śīghrapratibhāna); unhindered eloquence (apratihatapratibhāna); uninterrupted eloquence (anācchedyapratibhāna); eloquence of good explanation (suniruktipratibhāna); profound eloquence (gambhīrapratibhāna); eloquence in diversity (vicitrapratibhāna); well-adorned eloquence (samalaṃkṛtapratibhāna); unimpaired eloquence (aviṣādapratibhāna); fearless eloquence (abhayapratibhāna); eloquence in the explanation of various verses (vicitragāthanirdeśaniruktipratibhāna); eloquence concerning the scriptures, parables, and legends (sūtrāvadānetihāsakapratibhāna); eloquence which is never subdued (adāntapratibhāna); imperishable eloquence of teaching the analysis of words (padaprabhedanirdeśākṣayapratibhāna); luminous and splendid eloquence; eloquence to be praised; unfailing eloquence of teaching the dharma (dharmanirdeśāmoghapratibhāna); eloquence adorned with the congregations of gods (devaparṣadālaṃkṛtapratibhāna); eloquence of cutting off all doubts (sarvasaṃśayachedanapratibhāna); eloquence of the mundane and transcendental dharma (laukikalokottaradharmapratibhāna); eloquence without fault (askhalitapratibhāna); eloquence of friendliness, compassion, joy and equanimity to the congregation (parṣadi maitrīkaruṇāmuditopekṣāpratibhāna); eloquence of the supernormal knowledge of recollecting former existences (jātismarābhijñāpratibhāna); eloquence supported by the presence of the Buddha (buddhādhiṣṭhānādhiṣṭhitapratibhāna). Son of good family, those are the bodhisatvas’ twenty-four sorts of eloquence.

若菩薩善淨淳至。善護戒衆。拔諸慢根。離彼我想諸佛世尊知如是菩薩是大法器令持正法。以佛神力及自善根力故。得捷辯。得疾辯。得無礙辯。得無滯辯。得巧説辯。得甚深辯。得衆音具足辯。得善莊嚴辯。得無減辯。得無畏辯。得妙偈讃辯。得快説修多羅辯。得善説譬喩本縁辯。得無壞勝辯。得分別句無盡辯。得圓足辯。得威徳無違辯。得説法不唐捐辯。得斷衆疑辯。得利應辯。得分別文字不錯謬辯。得悦可衆辯。得問答方便辯。得以法降伏一切外道辯。已成就如是等二十四辯。

善男子若菩薩常蒙如來之所加持。得二十四種無礙辯才。云何名爲二十四種。所謂迅疾辯利捷辯。無礙辯無滯辯。善詞辯甚深辯。間錯衆音辯勝妙莊嚴辯。無沈沒辯無畏辯。種種偈讃辯修多羅縁起本事辯。能摧伏他辯説差別無盡句辯。顯現微妙辯端嚴威徳辯。説法無間辯天衆莊嚴辯。斷諸疑惑辯世出世法辯。不錯失辯慈悲喜捨悦可衆心辯。宿命通辯佛所加持辯。善男子如是二十四種辯。

Then, they are accomplished by means of the following twenty-four preparations (parikarma). What are the twenty-four? To wit, he becomes one who has quick eloquence since he does not violate the teacher’s words (guruvacanānavamardanatayā kṣiprapratibhāno bhāvati); he becomes one who has ready eloquence since he is not disturbed when somebody says “come here” or “go away” (gacchetyāgacchetyacalitatayā śighrapratibhāno bhavati); he becomes one who has unhindered eloquence since he is not attached to any vice (sarvakleśāsakta apratihatapratibhāno bhāvati); he becomes one who has uninterrupted eloquence since he is not attached to anything in particular (atanmayavihāritayānācchedyapratibhāno bhavati); he becomes one who has the eloquence of good explanation since he is the absence of slanderous speech (apaiśunyavacanatayā suniruktapratibhāno bhāvati); he becomes one who has profound eloquence since he understands the dependent origination (pratītyasamutpādaprativedhatayā gambhīrapratibhāno bhāvati); he becomes one who has eloquence in diversity since he accumulates [the merit] of various kinds of giving (vicitradānopacāyena vicitrapratibhāno bhāvati); he becomes one whose eloquence is well adorned (samalaṃkṛtapratibhāna) since he gives even his beautifully adorned wife; he becomes one who has eloquence without dejection since he never forget the thought of awakening (bodhicittāsaṃpramoṣatayā aviṣādapratibhāno bhāvati); he becomes one who has fearless eloquence since he completely keeps the mass of moral discipline (śīlaskandhasamyagārakṣaṇatayā abhayapratibhāno bhāvati); he becomes one who has eloquence on the explanation of various verses since he gives various parasols, banners, ensigns, and bells (chattradhvajapatākaghaṇṭāvicitradānatayā vicitragāthanirdeśaniruktipratibhāno bhāvati); he becomes one who has eloquence concerning scriptures, parables, and legends since it is proceeded by offering, worshiping, and honoring (dānopasthāpanaparyupāsanapūrvaṃgamena sūtrāvadānetihāsakapratibhāno bhāvati); he becomes one who has unassailable eloquence since he never despise the poor, the suffering and the unprotected (duḥkhitadaridrānāthānavamanyanayā adāntapratibhāno bhāvati); he becomes one who has imperishable eloquence on teaching the analysis of words since he applies himself to the dharma of others and gives imperishable treasures (akṣayanidhānadānaparadharmaprayogatayā padaprabhedanirdeśākṣayapratibhāno bhāvati); he becomes one whose eloquence is luminous and splendid since he is endowed with the actions of true words (satyavacana), complete words (akhilavacana), and no harsh word (paruṣavacana); he becomes one whose eloquence is to be accepted and received since he never violates the teacher’s words or disregards the other’s words (guruvacanānavamardanatayā paravacanānācchindanatayā cādeyagrāhyavacanapratibhāno bhavati);

Quotation from ŚikṣMS 64b5-6; ŚikṣTib(D) 72b6-7; ŚikṣChi(T.1636) 99c3-5.

ŚikṣMS: āryagaganagañjasūtre tūktaṃ guruvacanānavamardanatayā | paravacanānācchindanatayā cā(6)deyagrāhyavacano bhavatīti ||
ŚikṣTib: ’phags pa nam mkha’ mdzod kyi mdo las kyaṅ | bla ma’i ṅag mi gcog pa daṅ pha rol gyi tshig mi zlog pas tshig gzuṅ bar ’os par ’gyur ro źes gsuṅs so ||
ŚikṣChi: 又虚空藏經云。爲尊長言。極研慮故。爲他人言。離覆藏故。當樂攝受如是等語。 he becomes one who has unfailing eloquence concerning the dharma since he accomplishes the dharma of his own merits (svaguṇadharmapratipattyā dharmanirdeśāmoghapratibhāno bhāvati); he becomes one whose eloquence is adorned like the congregations of gods since he never praises himself or blames others, and he gives away everybody’s favorite objects (ātmotkarṣaṇatayāparakuṃsanatayā priyavastuparityāgatayā ca devaparṣadālamkṛtapratibhāno bhāvati); he becomes one who has eloquence on cutting off all doubts since he has no teacher’s secrecy concerning the dharma and teaches it according to tradition (dharme ’nācāryamuṣṭitayā yathāśrutadharmatathānirdeśena ca sarvasaṃśayachedanapratibhāno bhāvati); he becomes one who has eloquence on all the mundane and transcendental dharmas by understanding all treatises, by not doing violence to others, by attending to the sick, and by giving a medicine (sarvaśāstrajñānatayāparopakramatayā glānopasthānatayā bhaiṣajyapradānatayā ca sarvalaukikalokottaradharmapratibhāno bhāvati); he becomes one who has faultless eloquence (askhalitapratibhāna) by not investigating the faults of others, by not blaming the faults of others (parāpattyacodanatā), and by not examining faults; he becomes one who has eloquence about friendliness, compassion, joy and equanimity to the congregation by having the same thoughts towards all living beings, by treating all living bings equally, by being established in the way to extinction, by no desire for gain, honour or fame (sarvasatvasamacittatayā sarvasatvasamacaryayā nirvāṇamārgapratiṣṭhitayā sarvalābhasatkāraślokānarthikatayā ca parṣadi maitrīkaruṇāmuditopekṣāpratibhāno bhāvati); he becomes one who has eloquence on the supernormal knowledge concerning the recollection of former existence (jātismarābhijñāpratibhāna) by gentle and tender words (suvacanasauratya), through acting according to the Buddha’s teaching (yathāvāditathākāritā),with happiness in thought (pramuditacittatā), and by not agitating the mentality of others (parasaṃtāna); he becomes one whose eloquence is supported by the presence of the Buddha, since he never forgets the great vehicle, having no desire for the small vehicle, with the great compassion for living beings, being established in the progress of everyone (mahāyānāsaṃpramoṣatayā hīnayānāspṛhaṇatayā satvamahākaruṇatayā sarvapratipattipratiṣṭhithatayā ca buddhādhiṣṭhānādhiṣṭhitapratibhāno bhāvati).

此諸辯修行二十四種因故。能得成就。何等二十四。善男子。若菩薩不違逆師長教故。能得捷辯。不諂曲故能得疾辯。捨離煩惱故得無礙辯。無我行故得無滯辯。離兩舌故得巧説辯。入因縁法無際故得甚深辯。行種種施故得衆音具足辯。嚴飾如來塔廟故得善莊嚴辯。不捨菩提心故得無減辯。善護誡衆故得無畏辯。施種種幢幡華蓋寶鈴故。得妙偈讃辯。恭敬供養給侍諸尊及師長故。得快説修多羅辯。昔殖修習無量善根故。得善説譬喩本縁辯。不輕賤惡趣衆生故。得無壞勝辯。施無量寶藏故。得分別句無盡辯。眞實言説無麁獷故。得圓足辯。講説法時無諍競故。得威儀無違辯。以徳淳淨順法律行故。得説法不唐捐辯。不吝於法不恃己徳故。得斷衆疑辯。求法之時不威逼他生恭敬心故。得利應辯。常省己過不譏彼缺故。得分別文字不錯謬辯。等潤衆生不望報故。得悦可衆辯。受持大乘不求小乘故。得問答方便辯。不著我見入平等性故。得以法降伏一切外道辯。

修二十四種業而得成就。何者二十四種業。所謂不逆師長教誨故獲迅疾辯。往來無諂故獲得利捷辯。離諸煩惱故得無礙辯。不好雜住故得無滯辯。不離間語故得善詞辯。悟縁生故得甚深辯。以種種施故得間錯衆音辯。嚴飾如來塔廟故得勝妙莊嚴辯。不捨菩提心故得無沈沒辯。善護戒蘊故得無畏辯。施種種幢幡鈴蓋故得説種種偈讃辯。承事恭敬種種捨施諸師長故得説修多羅縁起本事辯。不逼惱貧匱有情故得能摧伏他辯。施無盡寶藏令他入法故得説差別無盡句辯。所説眞實無麁獷故得顯現微妙辯。不輕毀尊教及離間他人故得端嚴威徳辯。於自得法住持故得説法無間辯。不謗毀他以歡喜心施所愛物故得天衆莊嚴辯。於法不師拳如聞説故得斷一切疑辯。觀於一切皆如師長不加逼惱施病者藥故得世出世法辯。不求他過常自省察故得不錯失辯。以平等心觀諸有情置涅槃道不著一切利養恭敬及名聞故得慈悲喜捨悦可衆心辯。善言柔軟如説修行心無濁亂故得宿命通辯。不謗大乘不樂小乘悲愍有情故得佛所加持辯。是名成就二十四種辯才之業。

de dag kyaṅ yoṅs su sbyaṅ ba bya ba (4) ñi śu rtsa bźis ’grub ste | ñi śu rtsa bźi gaṅ źe na | ’di lta ste | bla ma’i ṅag mi gcog pas myur ba’i spobs par ’gyur ro || tshur śog ces bya ba daṅ soṅ źes bya ba la g-yo med pas spobs pa mgyogs par ’gyur ro || ñon moṅs pa thams cad la chags pa med (5) pas spobs pa thogs pa med par ’gyur ro || de la ma chags par gnas pas spobs ba rgyun mi ’chad par ’gyur ro || phra ma’i tshig med pas śin tu ṅes pa’i tshigs la spobs par ’gyur ro || rten ciṅ ’brel par ’byuṅ ba rtogs pas zab mo la spobs par ’gyur ro || (6) sbyin pa sna tshogs bsags pas sna tshogs la spobs par ’gyur ro || chuṅ ma legs par brgyan te rab tu byin pas legs par brgyan pa’i spobs par ’gyur ro || byaṅ chub kyi sems las mi ñams pas źum pa med pa’i spobs par ’gyur ro || tshul khrims kyi (7) phuṅ po legs par kun du bsruṅs pas ’jigs pa med pa’i spobs par ’gyur ro || gdugs daṅ | rgyal mtshan daṅ | ba dan daṅ | dril bu sna tshogs byin pas tshigs su bcad pa sna tshogs bstan pa ṅes pa’i tshig la spobs par ’gyur ro || sbyin pa daṅ ldan (276a1) pa daṅ | rim gro byed pa daṅ | bsñen bkur byed pa sṅon du ’gro bas mdo daṅ rtogs pa brjod pa daṅ sṅon byuṅ ba la spobs par ’gyur ro || sdug bsṅal ba daṅ dbul ba daṅ mgon med pa la mi brñas pas mi thul ba’i spobs bar ’gyur ro || gter (2) mi zad pa sbyin pa daṅ | pha rol chos la sbyor bas tshig rab tu dbye ba bstan pa mi zad pa la spobs par ’gyur ro || tshig bden pa daṅ | tha ba med pa daṅ | ṅag rtsub po med pa’i dag gi las daṅ ldan pas spobs pa śin tu gsal źiṅ mdzes par ’gyur ro || bla ma’i (3) tshig khyad du mi gsod pa daṅ gźan gyi tshig mi gcog pas tshig btsun źiṅ gzuṅ ba’i spobs par ’gyur ro || raṅ gi yon tan gyi chos sgrub pas chos bstan pa ’bras bu yod pa’i spobs par ’gyur ro || bdag la mi stod pa daṅ | gźan la mi smod pa daṅ | phaṅs (4) pa’i dṅos po yoṅs su gtoṅ bas lha’i ’khor gyi rgyan gyi spobs par ’gyur ro || chos la slob dpon gyi dpe mkhyud med pa daṅ | chos ji ltar thos pa bźin du ston pas the tshom thams cad gcod pa’i spobs par ’gyur ro || bstan bcos thams cad śes pa daṅ | gźan la (5) mi gnod pa daṅ | nad pa rnams kyi nad g-yog byed pa daṅ | sman rab tu sbyin pas ’jig rten pa daṅ | ’jig rten las ’das pa’i chos thams cad la spobs par ’gyur ro || pha rol la ’khrul pa’i skabs mi tshol ba daṅ | gźan dag gi ltuṅ ba mi gleṅ ba daṅ | ’khrul (6) pa la mi rtog pas ’khrul pa med pa’i spobs par ’gyur ro || sems can thams cad la sems sñoms pa daṅ | sems can thams cad la mtshuṅs par spyod pa daṅ | mya ṅan las ’das pa’i lam la ’god pa daṅ | rñed pa daṅ bkur sti daṅ | tshig su bcad pa thams (7) cad don du mi gñer bas ’khor la byams pa daṅ | sñiṅ rje daṅ | dga’ ba daṅ | btaṅ sñoms kyi spobs par ’gyur ro || bka’ blo bde ba daṅ | des pa daṅ | ji skad smras pa de bźin byed pa daṅ | sems dga’ ba daṅ | gźan gyi rgyud ’khrug par mi byed pas skye ba (276b1) dran pa’i mṅon par śes pa’i spobs par ’gyur ro || theg pa chen po las mi ñams pa daṅ | theg pa dman pa mi ’dod pa daṅ | sems can la sñiṅ rje che ba daṅ | thams cad nan tan la ’god pas saṅs rgyas kyi byin gyi rlabs kyis byin gyis brlabs pa’i spobs par (2) ’gyur ro ||

It is called ‘eloquence’ since it makes other beings understand (parasatvaprativedhatayā pratibhānam iti); it is called ‘eloquence’ since it clearly shows endeavor for other beings (parasatvapratipattipratibhodanatayā pratibhānam iti); it is called ‘eloquence’ since it satisfies the train of the thoughts of others (paracittasaṃtānasaṃtoṣaṇatayā pratibhānam iti); it is called ‘eloquence’ since it is favorable to the thoughts of other beings (parasatvacittānukūlanirdeśatayā pratibhānam iti). Son of good family, the bodhisatva who is endowed with such dharmas, qualities, and knowledges (dharmaguṇajñāna) supported by the presence of the buddha as unhindered and uninterrupted eloquence (apratihatānācchedyapratibhāne nityabuddhādhiṣṭhānādhiṣṭhita).

是名二十四種成就諸辯因。善能隨彼衆生所應受解説法無有錯謬。所受法者亦不退失。是爲菩薩得無障礙如來加持辯。

復次令他有情。到究竟故。名爲辯才。於他住持。能警覺故。名爲辯才。於他歡喜意相續故。名爲辯才。於他有情説隨心智故。名爲辯才。善男子成就如是法功徳智。是爲菩薩獲佛加持無礙辯才。

sems can gźan la go bar byed pas de’i phyir spobs pa źes bya’o || sems can gźan la nan tan du bya ba ston pas de’i phyir spobs pa źes bya’o || gźan gyi sems kyi rgyud tshim par byed pas de’i phyir spobs pa źes bya’o || sems can gźan gyis (3) sems daṅ ’thun par ston pas de’i phyir stobs pa źes bya’o || rigs kyi bu chos daṅ yon tan daṅ ye śes de lta bu daṅ ldan pa’i byaṅ chub sems dpa’ ni spobs pa thogs pa med ciṅ rgyun mi ’chad la | rtag tu saṅs rgyas kyi byin gyi rlabs kyis byin gyis brlabs pa yin no ||

30. Jāticyutyupattivaśitā How, son of good family, does the bodhisatva obtain the mastery in the arising of birth and death (tatra kathaṃ kulaputra bodhisatvasya jāticyutyupapattiṣu vaśitāprāptaḥ)?

善男子。云何菩薩得自在示現受生死者。

善男子云何菩薩於生死中而得自在。

(4) rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ skye ba daṅ ’chi ’pho daṅ ’byuṅ ba rnams la dbaṅ thob pa yin źe na |

When the bodhisatva is endowed with twelve dharmas⁶ , son of good family, he attains the mastery in the arising of birth and death. What are the twelve? To wit, (a) he avoids bad friends (pāpamitraparivarjana) and serves spiritual friends (nityakalyāṇamitrasevana); (b) he completely purifies erroneous view-points (dṛṣṭisupariśuddha); (c) he purifies the mass of moral discipline which is authorized by the Buddha (buddhānujñātaśīlaskandhapariśuddha); (d) he knows the entrance into concentration (samādhisamāpatti); (e) he unifies insight and skillful means (prajñopāyayuganaddha); (f) he attains unhindered supernormal knowledge (acyutābhijñāprāpaṇatā); (g) he reflects on non-origination and non-existence (anutpannāsaṃbhūtapratyavekṣaṇā); (h) he is born according to his will (saṃcintyopapatti) and fulfills his vows (praṇidhānaparipūraṇa); (i) he applies himself to the friendliness when it concerns the viewpoint of living beings(satvadṛṣṭimatrīprayoga); (j) he reflects on great compassion (mahākaruṇanidhyāpti), seeing that the dharmas are just illusionary construct (dharmamāyopamapratyavekṣaṇātayā); (k) he transmigrates and comes into existence, seeing the absence of birth and death (cyutyupapatti); (l) he enters into the dharma by its dream-like nature, seeing the essential character of the dharma (dharmalakṣanasvapnatayā svabhāvadharmapraveśa); (m) he perceives the inverted dharmas (viparyāsadharma) as they really are (yathābhūtapratyavekṣaṇātayā); (n) he never cares about the arising of birth and death in transmigration and manifestation since he is born from the presence of the Awakened Lords. Son of good family, the bodhisatva, wherever he was born in previous births, revealed himself for the benefit of living beings; and all those immeasurable and incalculable previous births were established in two roots (mūladvaya), to wit, the knowledge of supernatural powers (abhijñājñāna) and the root of great compassion (mahākaruṇāmūla). In that way, son of good family, the bodhisatva obtains the mastery in the arising of birth and death.

6. Actual number of the dharma in the Tibetan version is fourteen, while both Chinese versions have twelve dharmas.

若菩薩成就十二法。得自在示現受生死。何等十二。親近眞善知識故。消除我見故。成就戒身故。善知入出定故。並修智慧方便故。善知深入諸通遊戲故。如實親知諸法無生無起故。淨本願種故。常不捨大慈大悲故。知一切法如幻化故。 . 知一切法如夢想故。 . 一切諸佛加威神故。是爲菩薩成就十二法。無生現生無起現起。而現一切生死。於一切諸佛大會示現其身。在在佛國皆現受生。而常不動於眞法身。是爲菩薩得自在示現受生死也。

善男子菩薩成就十二種法。於生死中而得自在。云何十二。所謂遠離惡友故。親近善友故。於佛所許見清淨故。戒蘊清淨從三摩鉢底起於智慧方便而雙運故。獲不退神通故。觀諸法無生故。爲滿本願於生死中而受生故。觀於有情起大慈故。以大悲定觀察諸法如幻化故。知一切法不生滅故。於如夢性法不虚妄法如實觀察故。以佛世尊威神加持或現生死而不染生死故。是爲十二。若菩薩成就此十二法。能於無量阿僧祇所生之處。示現受身廣大利益一切有情。善男子如是一切從二種根之所建立。所謂神通智及大悲根。如是名爲菩薩摩訶薩於生死中。獲於神通而得自在

rigs kyi bu chos bcu gñis daṅ ldan na byaṅ chub sems dpa’ skye ba daṅ ’chi ’pho ba daṅ ’byuṅ ba rnams la dbaṅ thob pa yin te | bcu gñis gaṅ źe na | (5) ’di lta ste | sdig pa’i grogs po yoṅs su spaṅs śiṅ rtag tu dge ba’i bśes gñen la bsten pa daṅ | lta ba śin tu yoṅs su dag pa daṅ | saṅs rgyas kyis gnaṅ ba’i tshul khrims kyi phuṅ po yoṅs su dag pa daṅ | tiṅ ṅe ’dzin daṅ sñoms par ’jug pa daṅ ldan pa śes pa daṅ | (6) śes rab daṅ thabs zuṅ du ’brel ba daṅ | mṅon par śes pa ma ñams pa thob pa daṅ | ma skyes pa daṅ ma byuṅ bar so sor rtog pa daṅ | bsams bźin du skye ba daṅ | smon lam yoṅs su rdzogs pa daṅ | sems can lta ba’i byams pa la sbyor ba daṅ | sñiṅ rje chen po la ṅes par (7) sems pa daṅ | chos la sgyu ma lta bur rtog pa daṅ | ’chi ’pho med par ’pho źiṅ skye ba daṅ | chos kyi mtshan ñid rmi lam gyi ṅo bo ñid kyis chos la ’jug pa daṅ | phyin ci log gi chos la yaṅ dag pa ji lta ba bźin du rtog pa daṅ | saṅs rgyas bcom ldan ’das rnams gyi byin gyis brlabs (277a1) pa nas skye ste | ’pho źiṅ ’byuṅ la skye ba daṅ | ’pho ba daṅ | ’byuṅ bar yaṅ mi sems pa’o || rigs kyi bu byaṅ chub sems dpa’ gaṅ daṅ gaṅ du skyes nas sems can gyi don byed pa’i skyes pa’i rabs bstan pa tshad med graṅs med pa’i skyes pa’i rabs de dag thams cad ni (2) rtsa ba gñis la gnas pa ste | ’di lta ste | mṅon par śes pa’i ye śes la gnas pa daṅ | sñiṅ rje chen po’i rtsa ba la gnas pa’o || rigs kyi bu de ltar na byaṅ chub sems dpa’ skye ba daṅ | ’chi ’pho daṅ ’byuṅ ba rnams la dbaṅ thob pa yin no ||

31. Māra How then, son of good family, does the bodhisatva transcend the way of the four Māras (caturmārapathasamatikrānta) and vanquish all Māras and adversaries (sarvamārapratyarthika)?

善男子。云何菩薩破諸怨敵去離四魔者。

善男子云何菩薩。摧伏怨敵超越四魔。

rigs kyi bu de la ji ltar na (3) byaṅ chub sems dpa’ bdud bźi’i lam las yaṅ dag par ’das śiṅ bdud daṅ phyir rgol ba thams cad yaṅ dag par bcom pa yin źe na |

Son of good family, the bodhisatva transcends the Māra inherent in the parts of personality (skandhamārasamatikrānta) by knowing and understanding the fact that all dharmas are just like an illusion (sarvadharmamāyopama); he transcends the Māra of vices (kleśamārasamatikrānta) by correctly understanding in accordance with tradition (yathāśrutadharmeṣu yoniśaḥ prativedhana); he transcends the Māra of death (mṛtyumārasamatikrānta) by understanding the dependent origination (pratītyasamutpādaprativedhana); he transcends the Māra of the sons of gods (devaputramārasamatikrānta) by not forgetting the thought of awakening (bodhicittāsaṃpramoṣa).

若菩薩翹勤修習。觀五陰如幻。得離陰魔。觀諸法性淨故。得離煩惱魔。觀一切法從縁生性不成就故。得離死魔。觀一切法縁所莊嚴是無常敗壞相故。得離天魔。

善男子若菩薩。以如幻智通達一切五蘊諸法皆如幻化。超越蘊魔。通達諸法本性清淨超煩惱魔。通達縁起超越死魔。不退菩提心故超越天魔。

rigs kyi bu ’di la byaṅ chub sems dpa’ chos thams cad sgyu ma lta bur śes śiṅ rtogs pas phuṅ po’i bdud las yaṅ dag par ’da’o || (4) ji ltar thos pa’i chos la tshul bźin so sor rtogs pas ñon moṅs pa’i bdud las yaṅ dag par ’da’o || rten ciṅ ’brel par ’byuṅ ba rtogs pas ’chi bdag gi bdud las yaṅ dag par ’da’o || byaṅ chub kyi sems mi ñams pas lha’i bu’i bdud las yaṅ dag par ’da’o ||

Thus he becomes one who subjugates the works of Māras (mārakarman). What then is the subjugation of the works of Māras? That by means of which none of Māras can find a weak point in the bodhisatva (yair māro bodhisatvasya avatāraṃ na labhate). Seeking the small vehicle (hīnayānaspṛhaṇatā) is the work of Māras; not keeping the thought of awakening (bodhicittānārakṣaṇatā) is the work of Māras; discriminatory giving to living beings is the work of Māras (satvanānātvasaṃjñino dānaṃ mārakarma);

Quotation from Bhvkr III p.23,5; BhvkrTib 65b1-2.

Bhvkr: āryagaganagañje ’pi sattvanānātvasaṃjñino dānādi mārakarmety uktam |
BhvkrTib: sems can phyin ci log gi las sna tshogs la sogs pa’i du śes can gyi sbyin pa la sogs pa ni bdud kyi las so źes bśad do | morality based on social class is the work of Māras; tolerance (kṣānti) for the change of form, vigour (vīrya) that is an effort for worldly matters (lokakriyā), tasting the state of meditation, being attached to it (tanmayadhyānāsvāda), blaming as bad teachings of insight (prajñā) are the works of Māras; being exhausted with existence is the work of Māras (saṃsāraparikhedo bodhisatvānāṃ mārakarma);

Quotation from Bhvkr III p.22,14-15; BhvkrTib 65a4.

Bhvkr: āryagaganaga[ñje uktaṃ] saṃsāraparikhedo [bodhisattvānāṃ mārakarma iti |]
BhvkrTib: ’khor bar yoṅs su skyo ba ni byaṅ chub sems dap’ rnams kyi bdud kyi las so źes gsuṅs so | not transforming the root of good (kuśalamūlāpariṇāmanatā) is the work of Māras; not blaming vices (kleśa) is the work of Māras; concealing his own mistakes (āpattimrakṣatā) is the work of Māras; being hostile (pratigha) to the bodhisatvas is the work of Māras; neglecting the true dharma (saddharmapratikṣepa) is the work of Māras; putting an end to friendliness (maitrī) is the work of Māras; not seeking for the perfections (pāramitāpraryeṣṭi) is the work of Māras; not intending to hear the true dharma (saddharmaśravaṇa) is the work of Māras; concealing teacher’s secrecy concerning the dharma (dharme ’nācāryamuṣṭitā) is the work of Māras; teaching the dharma which is connected with material things is the work of Māras; bringing living beings to maturity (satvaparipācana) without expedient means (upāya) is the work of Māras; giving up the ways of attraction (saṃgrahavastvutsarga) is the work of Māras; being angry about immoral beings (duḥśīla) is the work of Māras; not respecting (agauravatā) one who maintains the morality is the work of Māras; conformity to the training of disciples (śrāvakaśikṣānulomanatā) is the work of Māras; conformity to the way of isolated Buddhas (pratyekabuddhayānānuvartanatā) is the work of Māras; desire for [something] at inappropriate times is the work of Māras (akālapratikāṃkṣaṇatā mārakarmā);

Quotation from ŚikṣMS 30b5-6; ŚikṣTib(D) 34a4-5; ŚikṣChi(T.1636) 85b12-13.

ŚikṣMS: ataś ca gaganagañjasūtre ’bhihitaṃ akālapratikāṃ(6)kṣaṇatā mārakarmeti |
ŚikṣTib: de’i phyir ’phags pa nam mkha’ mdzod kyi mdo las | dus ma yin par ’dod pa ni bdud kyi las so źes gsuṅs so ||
ŚikṣChi: 又虚空藏經云。非時固求是爲魔事。 thinking about his family without great compassion (mahākaruṇā) is the work of Māras; desire for the unconditioned (asaṃskṛta) is the work of Māras; depreciating the conditioned is the work of Māras; having a lazy mind thinking that whatever is done by living beings is sufficient is the work of Māras; living in pride (māna) with no respect (avanāma), slanderous speech (paiśunyavacana), having falsehood and fraud (śāṭhyamāyā), taking pleasure in fabrications (kṛtrimarati), dishonesty, harsh (paruṣa) and unpleasant (karkaśa) [speech], not criticizing sins (pāpa), pulling out the root of dharmas, being satisfied with little learning (alpaśrutamātrasaṃtuṣṭi), seeking for the non-dharma (adharmārthikatā), desire for the non-dharma (adharmakāma), not blocking obstructions, interruptions, the uprising [of depravities] (āvaraṇavivaraṇaparyutthānāviṣkambhaṇa) is the work of Māras; not investigating mental defilements is the work of Māras; acceptance of the impurities of ascetics (śrāmaṇamalādhivāsanatā) is the work of Māras; son of good family, from engaging in evil things to giving up good things, all those are the works of Māras (yāvad akuśaladharmānuvarttanatā kuśaladharmotsargaś ca sarvvan tan mārakarma).

Quotation from ŚikṣMS 29b5-6; ŚikṣTib(D) 33a3-4; ŚikṣChi(T.1636) 85a11-12.

ŚikṣMS: āryagaganagañjasūtre ’py uktaṃ iti hi (6) yāvad akuśaladharmānuvarttanatā kuśaladharmotsargaś ca sarvvan tan mārakarmeti |
ŚikṣTib: ’phags pa nam mkha’ mdzod kyi mdo las kyaṅ | de ltar mi dge ba’i chos kyi rjes su ’jug pa daṅ dge ba'i chos spoṅ ba de dag thams cad ni bdud kyi las so źes gsuṅs so ||
ŚikṣChi: 乃至樂行十不善業捨於善法。如是一切悉爲魔事。

菩薩如是觀故得離四魔。發趣菩提終不懈息。所有障菩提魔業。菩薩皆能遠離。何謂魔業。所謂心向小乘是爲魔業。不護菩提心是爲魔業。於衆生生異想是爲魔業。行施望報是爲魔業。爲受生故持戒是爲魔業。有色想行忍是爲魔業。爲世事精進是爲魔業。於禪生著味想是爲魔業。於慧生戲論是爲魔業。厭惓生死是爲魔業。作諸善根而不迴向是爲魔業。厭惡煩惱是爲魔業。犯罪覆藏是爲魔業。憎嫉菩薩是爲魔業。誹謗正法是爲魔業。不受正法是爲魔業。不知報恩是爲魔業。不進求諸波羅蜜是爲魔業。不敬順法是爲魔業。悋惜於法是爲魔業。爲利養説法是爲魔業。不知方便而化衆生是爲魔業。捨四攝法是爲魔業。輕毀禁者是爲魔業。嫉持戒者是爲魔業。學二乘行是爲魔業。悕望正位是爲魔業。捨離大慈而觀無生是爲魔業。欲證無爲法是爲魔業。厭離有爲功徳是爲魔業。不愍衆生是爲魔業。不謙下尊長是爲魔業。習行兩舌是爲魔業。諛諂多姦是爲魔業。顯己淨行是爲魔業。作惡不恥是爲魔業。不流布法是爲魔業。以少徳爲足是爲魔業。不遮結使是爲魔業。不捨心垢是爲魔業。忍沙門垢是爲魔業。善男子。若親近行一切不善法。遠離一切善法盡是魔業。

復次菩薩如是觀故。能害所有障。於菩薩一切魔業魔不得便。何謂魔業。謂愛樂小乘是爲魔業。不護菩提心是爲魔業。於諸有情簡別行施是爲魔業。樂求生處而持禁戒是爲魔業。爲求色相而修忍辱是爲魔業。作世間事相應精進是爲魔業。於禪味著是爲魔業。以慧厭離於下劣法是爲魔業。在於生死而有疲倦是爲魔業。作諸善根而不迴向是爲魔業。厭離煩惱是爲魔業。覆藏已過是爲魔業。憎嫉菩薩是爲魔業。誹謗正法是爲魔業。背恩不報是爲魔業。不求諸度是爲魔業。不敬正法是爲魔業。慳惜於法是爲魔業。希利説法是爲魔業。離於方便成就有情是爲魔業。捨四攝法是爲魔業。毀破禁戒是爲魔業。輕持戒者是爲魔業。順聲聞行是爲魔業。順縁覺乘是爲魔業。要求無爲是爲魔業。厭離有爲是爲魔業。心懷疑惑不利有情是爲魔業。所聞好疑不善通達如理作意是爲魔業。好懷諂誑假示哀愍是爲魔業。麁獷惡罵是爲魔業。於罪不厭是爲魔業。染著自法是爲魔業。少聞便足是爲魔業。不求正法是爲魔業。樂求非法是爲魔業。於障蓋纒不樂對治是爲魔業。不淨心口是爲魔業。忍沙門垢是爲魔業。善男子如是乃至好行十不善業。捨於善法。如是一切悉爲魔業。

yaṅ (5) des bdud kyi las rnams bcom pa yin te | des bdud kyi las rnams bcom pa gaṅ źe na | gaṅ dag gis byaṅ chub sems dpa’ la bdud kyis glags mi rñed pa ste | theg pa dman pa ’dod pa bdud kyi las daṅ | byaṅ chub kyi sems mi sruṅ ba bdud kyi las daṅ | sems can tha (6) dad par sbyin pa bdud kyi las daṅ | skye ba la gnas pa’i tshul khrims bdud kyi las daṅ | de bźin du sbyar te | gzugs su bsṅos pa’i bzod pa daṅ | ’jig rten gyi bya ba la brtson pa’i brtson ’grus daṅ | de la chags śiṅ ro myoṅ ba’i bsam gtan daṅ | śes rab kyi chos ṅan pa (7) la smod pa bdud kyi las daṅ | ’khor bas yoṅs su skyo ba bdud kyi las daṅ | dge ba’i rtsa ba yoṅs su mi sṅo ba bdud kyi las daṅ | ñon moṅs pa la mi smod pa bdud kyi las daṅ | ltuṅ ba ’chab pa bdud kyi las daṅ | byaṅ chub sems dpa’ la sdaṅ ba bdud kyi las daṅ | dam pa’i chos spoṅ ba bdud kyi las daṅ | byams pa rgyun gcod pa bdud kyi las daṅ | pha rol tu phyin pa rnams yoṅs su mi tshol ba bdud kyi las daṅ | dam pa’i chos mñan par mi ’dod pa bdud kyi las daṅ | chos la slob dpon gyi dpe mkhyud byed pa bdud kyi las daṅ | (2) zaṅ ziṅ daṅ ’brel bar chos ston pa bdud kyi las daṅ | thabs daṅ bral bas sems can yoṅs su smin par byed pa bdud kyi las daṅ | bsdu ba’i dṅos po ’dor ba bdud kyi las daṅ | tshul khrims ’tshal pa rnams la khoṅ khro ba bdud kyi las daṅ | tshul khrims daṅ ldan (3) pa rnams la mi gus pa bdud kyi las daṅ | ñan thos kyi bslab pa’i rjes su ’thun pa bdud kyi las daṅ | raṅ saṅs rgyas kyi theg pa can gyi rjes su ’jug pa bdud kyi las daṅ | dus ma yin par bsgrub pa ’dod pa bdud kyi las daṅ || sñiṅ rje chen po bor nas rigs la rtog pa bdud (4) kyi las daṅ | ’dus ma byas ’dod pa bdud kyi las daṅ | ’dus byas la smod pa bdud kyi las daṅ | sems sems can gyi ci bya’o cog la g-yel ba bdud kyi las daṅ | ṅa rgyal la gnas śiṅ mi ’dud pa daṅ | lce gñis smra ba daṅ | g-yo sgyu daṅ ldan pa daṅ | bcos ma la dga’ ba (5) daṅ | mi draṅ ba daṅ | rtsub ciṅ brlaṅ ba daṅ | sdig pa la mi smod pa daṅ | chos kyi druṅs ’byin pa daṅ | thos pa cuṅ zad tsam gyis chog par ’dzin pa daṅ | chos ma yin pa don du gñer ba daṅ | chos ma yin pa ’dod pa daṅ | sgrib pa daṅ | chod pa daṅ | kun nas ldaṅ ba rnam par mi (6) gnon pa bdud kyi las daṅ | sems kyi dri ma mi rtog pa bdud kyi las daṅ | dge sbyoṅ gi dri ma la mi mdzed pa bdud kyi las te | rigs kyi bu ji tsam du mi dge ba’i chos la ’jug pa daṅ | dge ba’i chos ’dor ba de thams cad ni bdud kyi las so ||

By the four dharmas, the works of Māras are overcome. What are the four? To with, six perfections (ṣaṭpāramitā) without forgetting the thought of awakening (bodhicittāsaṃpramoṣa); carefulness established in faithful effort (śraddhāvīryasthitāpramāda); bringing living beings to maturity (satvaparipācana), based on skill in means (upāyakauśala); obtaining the true dharma (saddharmaparigraha), based on the profound guiding principle of dharma (gambhīradharmanaya). Son of good family, the bodhisatva, applying himself to such dharmas, transcends the way of the four Māras (caturmārapathasamatikrāntata) and vanquishes all Māras and adversaries (sarvamārapratyarthika).

善男子。是謂諸魔業。行是業者障菩提道。彼諸菩薩已過捨離能正受行故。云何爲正受行。若菩薩成就四法能正受行。何等爲四。一者於諸波羅蜜法無懈退行。二者不捨欲進及不放逸。三者正住方便大慈法中。四者入甚深無愛無樔窟法門。善男子。菩薩成就此四法。正受行故能破諸怨敵。是爲菩薩能破諸怨去離四敵

若菩薩成就四法。而能超越。云何爲四。所謂不忘菩提心故。勤修六度不放逸故。住於善巧智成就有情故。住甚深理護持正法故。善男子菩薩若與此法相應。決定能摧諸魔怨敵。是爲菩薩超出四魔

chos bźis ni bdud kyi las ’di (7) dag las śin tu ’da’ ste | bźi gaṅ źe na | ’di lta ste | byaṅ chub kyi sems ma brjed pa’i pha rol tu phyin pa drug po dag daṅ | dad pa daṅ brtson ’grus la gnas pa’i bag(bga?) yod pa daṅ thabs la mkhas pa la gnas te sems can yoṅs su smin par byed pa daṅ | chos kyi tshul zab mo la gnas (278a1) te dam pa’i chos yoṅs su ’dzin pas so || rigs kyi bu de ltar chos la sbyor ba’i byaṅ chub sems dpa’ ni bdud bźi’i lam las yaṅ dag par ’das śiṅ bdud daṅ phyir rgol ba thams cad bcom pa yin no ||

32. Satvopajīvya How then, son of good family, the bodhisatva, having accumulated immeasurable merits (aprameyapuṇyopacaya), nourishes all living beings (satvopajīvya)? . Son of good family, the bodhisatva practices friendliness (matrī) to all living beings; he practices compassion (karuṇā) to all creatures; he is not attached to anything in particular in his meditations (dhyāneṣu atanmayavihāritā); he gives away all his possessions to beggars (yācanakeṣu sarvasvaparityāgatā); his pleasure is imperishable (akṣayabhoga) through his merits (puṇya); he is always committed to his intension (āśaya) by the purity of morality (śīlapariśuddhi); his thoughts are like an earth (pṛthivīsama) since there is no high or low (natonnata) in his mind; he is free from thoughts by pure morality (śīlapariśuddhi); his thought is liberated (cittamukta) and the gate is free from hinderance (mukhānāvṛta) by accomplishing all sacrifices (sarvayajñapratipatti); he has perfected memory and eloquence (dhāraṇīpratibhānasaṃpanna) by investigating the dharma (dharmapravicaya); he depends on the knowledge of supernatural powers (abhijñājñānāśrita) by going to immeasurable Buddha-fields (aprameyabuddhakṣetragamana); [he thinks:] ‘Just as the four main elements (cāturmahābhautika) in the external world nourish all living beings (satvaupajīvya), may the four main elements belonging to me nourish all living beings! May there be in me no root of good connecting with the efficiency in knowledge of the dharma that does not support all living beings (mā bhūt tan mama kuśalamūlaṃ dharmajñānakauśalyam vā yan na sarvvasatvopajīvyaṃ syād)! Thus the roots of good will be transformed by me.’

Quotation from ŚikṣMS 22b3; B 33,11-12; ŚikṣTib(D) 24b1; ŚikṣChi(T.1636) 82b5-7.

ŚikṣMS: āryagaganagañjasūtre ’py āha mā bhūt tan mama kuśalamūlaṃ dharmajñānakauśalyam vā yan na sarvvasatvopajīvyaṃ syād iti |
ŚikṣTib: ’phags pa nam mkha’ mdzod kyi mdo las kyaṅ | bdag gi dge ba’i rtsa ba’am chos la mkhas pa gaṅ yin pa de sems can thams cad kyi ñe bar ’tsho bar mi ’gyur bar ma gyur cig ces gsuṅs so ||
ŚikṣChi: Śikṣ又虚空藏經云。我所積集善根法智善巧。無不與諸衆生而爲依住。 In that way, the bodhisatva, having accumulated immeasurable merits, nourishes all living beings.

善男子。云何菩薩莊嚴功徳資糧利益衆生者。若菩薩善根迴向向無等等。若有所種善根。若布施。若愛語。若利益若同事。盡以施與一切衆生。以淨戒衆故得自在力。用此自在力故。隨諸衆生所應受樂而度化之。以種功徳無厭故得無盡寶手。用此無盡寶手能施衆生無量富樂。以求無邊智慧資糧故。得無礙陀羅尼辯。用此無礙陀羅尼辯能總持一切諸佛所説。能説妙法悦可衆心。以善調身心故。不退於諸通。用此不退諸通力故。能過無量佛刹。以無數方便度多衆生。以常勤求法無疲惓故。得一一毛孔出無量法門。用出無量法門力故。能常以法施利益衆生。以並修慧方便波羅蜜故得分身智。用此分身智力故。能於諸趣中在在現身。度化群生。常以無相敬侍諸佛故。得無厭見聞。以此無厭見聞力故。其有衆生得見聞者。彼諸衆生乃至爲作大涅槃因。是爲菩薩莊嚴功徳資糧利益衆生。

善男子云何菩薩。積集無量福徳資糧。爲諸有情作所依止。善男子若菩薩於一切有情。起同體大悲住於禪定見來求者悉皆捨施以福無盡得於寶手令他受用。意樂清淨心如平地離於高下。有所悕望豐饒利益。戒清淨故得心無著善護諸根。復能成辦一切施會。得陀羅尼成就辯才。以如是等積集善根。迴向菩提普施有情。如外四大一切世間依住。如是内四大爲一切有情依住。菩薩作是思惟。我所積集一切善根法智善巧。無有一法不與有情而爲依住。是爲菩薩獲得無量福徳資糧。爲諸有情作所依住

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ (2) bsod nams tshad med pa bsags śiṅ sems can thams cad ’tsho bar gyur pa yin źe na | rigs kyi bu ’di la byaṅ chub sems dpa’ ni sems can rnams la byams pas gnas pa yin | ’byuṅ po rnams la sñiṅ rje bar gnas pa yin | bsam gtan rnams la de la ma chags (3) par gnas pa yin | sloṅ ba rnams la bdog pa thams cad yoṅs su gtoṅ ba yin | bsod nams dag gis loṅs spyod mi zad pa yin | bsam pa dag pas lag na rin po che yin | mthon dman gyi yid med pas sems sa daṅ mtshuṅs pa yin | tshul khrims yoṅs su dag (4) pas bsam pa ’byor ba yin | mchod sbyin thams cad sgrub pas sems grol źiṅ sgo bsgrib pa med pa yin | chos rnam par ’byed pas gzuṅs daṅ spobs pa phun sum tshogs pa yin | saṅs rgyas kyi źiṅ tshad med par ’gro bas mṅon par śes pa’i ye śes la gnas pa (5) yin no || ji ltar phyi rol gyi ’byuṅ ba chen po bzi po ’di dag sems can thams cad kyi ’tsho bar gyur pa de bźin du bdag gi naṅ gi ’byuṅ ba chen po bźi po ’di dag kyaṅ sems can thams cad kyi ’tsho bar gyur cig | bdag gis dge ba’i rtsa ba daṅ | chos śes pa la mkhas pa (6) gaṅ yin pa de sems can thams cad kyi ’tsho ba ma yin par ma gyur cig ces de ltar dge ba’i rtsa ba rnams kyaṅ yoṅs su bsṅo ste | de ltar na byaṅ chub sems dpa’ bsod nams tshad med pa bsags śiṅ sems can thams cad kyi ’tsho bar gyur pa yin no ||

33. Buddhakārya How then, son of good family, does the bodhisatva appear to many beings (satveṣu pratyupasthitaḥ) performing the deeds of a Buddha (buddhakārya) even when the Buddhas do not appear? Son of good family, the bodhisatva has perfected the purification of the ten powers (daśabalapariśodhananiryāta) by knowing what is proper and what is improper (sthānāsthānajñāna); he has perfected the purification of the four fearlessness (caturvaiśāradyapariśodhananiryāta) by knowing the cessation of impurities (āsravakṣayajñāna); he has perfected the purification of the eighteen special qualities of the Tathāgata (aṣṭādaśāveṇikabuddhadharmapariśodhananiryāta) by knowing the unattached knowledge of the three times (tryadhvāsaṅgajñānajñāna); . he has perfected the purification of five kinds of sight (pañcacakṣuḥpariśodhananiryāta) by obtaining the light of the sight of the Buddha (buddhacakṣurālokalabdha); he has perfected the purification of all supernormal knowledges (sarvābhijñāpariśodhananiryāta) by the attainment of going to the seat of awakening (bodhimaṇḍagamanalabdha); he has perfected fulfilling all good qualities (sarvakuśaladharmaparipūraṇaniryāta) by completely cutting off the habitual patterns of vices (kleśavāsanā); he has perfected the purification of the ornaments of body, speech, thought, the auspicious marks and signs (kāyavākcittalakṣaṇānuvyañjanālaṃkārapariśodhananiryāta) by accumulating all collections of merits (sarvapuṇyasaṃbhāropacaya); he has perfected the purification of the ten stages (daśabhūmipariśodhananiryāta) by obtaining the stage of consecration (abhiṣeka); he has perfected the purification of all qualities of the Buddha (sarvabuddhadharmapariśodhananiryāta) by accumulating the collection of knowledges (jñānasaṃbhāropacaya); In that way, son of good family, the bodhisatva appears to many beings, performing the deeds of the Buddha even when the Buddhas do not appear.

善男子。云何菩薩世無佛時能作佛事化度衆生者。若菩薩已成就菩薩十力。已於菩薩四無畏中而得自在。已於菩薩十八不共法中不從他受。已修如來力無所畏不共法等。已得遊戲首楞嚴三昧。已於四辯得智力自在。已於諸佛法得灌頂正位。於一切諸菩薩行得次佛神力。若有菩薩成就如是等法者。若諸佛土衆生應見佛身而受化者。然彼土世無佛時即於彼國而現入胎。現初生時。現出家時。現坐道場轉法輪時。現捨壽命未入涅槃時。亦能示現大涅槃。亦現法住時節久近。亦復不捨菩薩行法。亦不用所化以爲滿足。是爲菩薩世無佛時能作佛事化度群生。

善男子云何菩薩。出無佛世爲諸有情而作佛事。善男子若菩薩。爲出生處非處智故修十力業。爲出生漏盡智故修四無畏業。爲出生三十無礙智修十八不共法業。爲出生得佛眼光明故修五眼悉知業。爲出生一切神通故修宿命業。爲獲成就滿足菩提故修具足一切善法。斷身口意諸煩惱業。爲出生相好莊嚴故修集一切福資糧業。爲出生十地得灌頂一切佛法故修集一切智資糧業。如是善男子若菩薩。具修如是業已。於無佛世能爲有情廣作佛事而成就之

rigs kyi bu (7) de la ji ltar na byaṅ chub sems dpa’ saṅs rgyas rnams ma byuṅ yaṅ saṅs rgyas kyi mdzad pas sems can rnams la ñe bar gnas pa yin źe na | rigs kyi bu ’di la byaṅ chub sems dpa’i ni gnas daṅ gnas ma yin pa’i bya ba śes pas stobs bcu yoṅs su sbyaṅ bar bya ba tshar (278b1) phyin pa yin | zag pa zad pa’i bya ba śes pas mi ’jigs pa bźi yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | dus gsum la chags pa med pa’i ye śes kyi bya ba śes pas saṅs rgyas kyi chos ma ’dres pa bcwa brgyad yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | saṅs rgyas kyi spyan gyi snaṅ ba thob pas (2) spyan lṅa yoṅs su spyaṅ bar bya ba tshar phyin pa yin | byaṅ chub kyi sñiṅ por ’gro ba thob pas mṅon par śes pa thams cad yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | ñon moṅs pa’i bag chags yaṅ dag par bcad pas dge ba’i chos thams cad yoṅs su bskaṅ ba tshar phyin pa yin | bsod (3) nams kyi tshogs thams cad bsags pas lus daṅ | ṅag daṅ | sems daṅ | mtshan daṅ | dpe byad bzaṅ po’i rgyan yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | dbaṅ bskur ba thob bas sa bcu yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | ye śes kyi tshogs bsags pas saṅs rgyas (4) kyi chos thams cad yoṅs su sbyaṅ bar bya ba tshar phyin pa yin te | rigs kyi bu de ltar na byaṅ chub sems dpa’ saṅs rgyas rnams ma byuṅ yaṅ saṅs rgyas kyi mdzad pas sems can rnams la ñe bar gnas pa yin no ||

34. Sāgaramudrāsamādhi How then, son of good family, does the bodhisatva become unattached to all thoughts and deeds of living beings (sarvasatvacittacaritāsakta) when he obtains the ocean seal samādhi (sāgaramudrāsamādhipratilabdha)? . Son of good family, as many as features of living beings appear in the Jambudvipa World, the seal which is like all of them reflects in the great ocean, thus it is called the great ocean (māhasāgara). In the same way, as many as there are the appearance of thoughts (cittāvabhāsa), the appearance of forms (rūpāvabhāsa), or the appearance of sounds (śabdāvabhāsa), all those reflect in a single appearance (avabhāsa) of the bodhisatva who maintains the ocean seal samādhi, thus it is called the ocean seal samādhi (sāgaramudrāsamādhi). Just as the great ocean is of a single taste (ekarasa), so the dharma of the bodhisatva is also of a single taste since he knows the taste of liberation (vimukirasa). Just as [the tide of] the great ocean is punctual, so the bodhisatva is never late for the seat of awakening (bodhimaṇḍa) by investigating when is the right time and wrong time. Just as the great ocean decomposes a rotting corpse (mahāsāgaro mṛtakuṇapena sārdhaṃ saṃvasanti), so the bodhisatva breaks down any habitual pattern of vices (sarvakleśavāsanā) or any thought of disciples and isolated buddhas (sarvaśrāvakapratyekabuddhacitta). Just as, no matter how much water in the great ocean is consumed, there is no increase or decrease, just so, no matter how much the dharma is consumed, the sphere of the dharma (dharmadhātu) of the bodhisatva is not increased or decreased. Just as the width of the great ocean is immeasurable, so the insight (prajñā) of the bodhisatva is immeasurable. Just as the depth of the great ocean is hard to fathom (duravagāha), so the profoundness of the bodhisatva is hard for disciples and isolated buddhas to understand. Just as the great ocean is the place of immeasurable living beings, so the maturing of immeasurable living beings (satvaparipācana) depends on the bodhisatva. This is the entrance of the ocean seal samādhi (sāgaramudrāsamādhipraveśa), and, son of good family, the bodhisatva who enters into the way is not attached to the thoughts or deeds of any living being (sarvasatvacittacaritāsakta).

善男子。云何菩薩得海印三昧能知一切衆生心行者。若菩薩多聞如海。成就慧衆常勤求法。菩薩爲聞法故。盡能施與珍寶庫藏。爲聞法故盡能施與僕從給使妻子眷屬。爲聞法故捨家飾好嚴身之具。爲聞法故謙下給事。爲聞法故捨國土榮位及己身命。菩薩以如是等無數方便。勤求法門而不恃所行。菩薩爲聞法故。去至一由旬乃至百由旬。爲聞一四句偈受持讀誦廣爲人説。不捨是精進。是菩薩自成就多聞。於一切衆生生大悲心。無憂心。不望報心。乃至一衆生不生輕賤而爲説法。從一日乃至七日而無食想。乃至命終不捨説法。以説法善根迴向海印三昧。隨所聞法受持讀誦通利。善知義趣不依文字。眞實堅持終身不捨。菩薩發大欲精進。以此大欲精進力故。不久便得海印三昧。得此三昧已。即得自然無量阿僧祇百千萬法門。得無量阿僧祇百千萬億修多羅。不從他聞自然能説一切諸佛所説悉能受持。能了一切衆生心行。善男子。喩如閻浮提一切衆生身及餘外色。如是等色海中皆有印像。以是故名大海印。菩薩亦復如是。得大海印三昧已。能分別見一切衆生心行。於一切法門皆得慧明。是爲菩薩得海印三昧。見一切衆生心行所趣

善男子云何菩薩。獲得海印三摩地。不染一切有情心行。善男子以何因縁名爲海印三摩地。如贍部洲諸有情等若干色類。皆於海中而現影像故名大海。如是若干有情一切心色之類。乃至音聲彼諸影像。皆於菩薩心海中現。是故名爲海印三摩地。譬如大海同一鹹味。菩薩一味法解脱智亦復如是。譬如大海不越潮限。菩薩觀時非時故不越成菩提時。坐於道場亦復如是。譬如大海不宿死屍。菩薩不與一切習氣煩惱及聲聞縁覺心倶亦復如是。譬如大海容納萬流不増不減。菩薩容受一切諸法無有増減亦復如是。譬如大海其廣無涯。菩薩慧用無邊亦復如是。譬如大海深難得底。菩薩智海一切聲聞縁覺難測亦復如是。譬如大海能作。無量世界依止。菩薩作諸有情依止亦復如是。善男子是爲菩薩善入海印三摩地已。不染一切有情心行

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ rgya (5) mtsho’i phyag rgya’i tiṅ ṅe ’dzin thob ciṅ sems can thams cad kyi sems daṅ spyod pa la mi chags pa yin źe na | rigs kyi bu ’di lta ste dper na ’dzam bu’i gliṅ na sems can rnams kyi gzugs snaṅ ba ji sñed par de dag thams cad daṅ ’dra ba’i phyag rgya rgya mtsho chen po la yod de | (6) de’i phyir mtsho chen po źes bya’o || de bźin du sems can thams cad kyi sems su snaṅ ba’am | gzugs su snaṅ ba’am | sgrar snaṅ ba ji sñed pa de dag thams cad rgya mtsho’i phyag rgya’i tiṅ ṅe ’dzin la gnas pa’i byaṅ chub sems dpa’ snaṅ ba gcig la snaṅ bar ’gyur te | de’i (7) phyir rgya mtsho’i phyag rgya’i tiṅ ṅe ’dzin ces bya’o || ’di lta ste dper na rgya mtsho chen po ni ro gcig pa yin no || de bźin du byaṅ chub sems dpa’ yaṅ chos la rnam par grol ba’i ror śes pas ro gcig pa yin no || ’di lta ste dper na rgya mtsho chen po ni dus las mi yol ba yin no || de (279a1) bźin du byaṅ chub sems dpa’ yaṅ dus daṅ dus ma yin pa la so sor rtog pas byaṅ chub kyi sñiṅ po’i dus las mi yol lo || ’di lta ste | dper na rgya mtsho chen po ni śi ba’i ro daṅ lhan cig mi gnas so || de bźin du byaṅ chub sems dpa’ yaṅ bag chags kyi ñon moṅs pa thams (2) cad daṅ | ñan thos daṅ | raṅ saṅs rgyas kyi sems thams cad daṅ lhan cig mi gnas so || ’di lta ste | dper na rgya mtsho chen po ni chu thams cad zad pas bri ba’am gaṅ ba med do || de bźin du byaṅ chub sems dpa’ yaṅ chos thams cad zad pas chos kyi dbyiṅs bri ba’am gaṅ (3) bar mi byed do || ’di lta ste | der na rgya mtsho chen po ni kha tshon tshad med do | de bźin du byaṅ chub sems dpa’ yaṅ śes rab kyis tshad med do || ’di lta ste | dper na rgya mtsho chen po ni zab ciṅ gtiṅ dpag dka’ ba yin no || de bźin du byaṅ chub sems dpa’ yaṅ zab ciṅ ñan (4) thos daṅ | raṅ saṅs rgyas thams cad kyis gtiṅ dpag dka’ ba yin no || ’di lta ste | dper na rgya mtsho chen po ni sems can tshad med pa’i gnas yin no || de bźin du byaṅ chub sems dpa’ yaṅ sems can yoṅs su min par bya ba tshad med pa’i gnas yin no || ’di ni rgya mtsho’i (5) phyag rgya’i tiṅ ṅe ’dzin la ’jug pa yin te | rigs kyi bu de ltar źugs pa’i byaṅ chub sems dpa’ ni sems can thams cad kyi sems daṅ spyod pa la mi chags pa yin no ||

35. Saṅgasamatikrama How then, son of good family, does the bodhisatva transcend all attachments (sarvasaṅgasamatikrama)? What is called ‘attachment’ means the manifestation of viewpoints (dṛṣṭiparyutthāna) on the dharmas. The bodhisatva transcends all attachments since he is free from any manifestation of viewpoints (dṛṣṭiparyutthāna). Just as the wind (vāyu) is not attached to the vault of the sky, so the bodhisatva who is endowed with the wind-like thought is not attached to any living being.

善男子。云何菩薩得知諸塵界無礙者。若菩薩以眼空故知色亦空。以色離故知眼亦離。耳鼻舌身亦如是。意空故知法亦空。以法離故知意亦離。菩薩如實知空性離性。於内外法無有障礙。知諸結本性淨故則不起使。於一切法無所有著。以不見諸法著處著法著者。是爲菩薩能得知諸塵界無礙

善男子云何菩薩。得無染著心如虚空風無有障礙。善男子若菩薩。於一切法遠離見纒心無所著。譬如大風於虚空中無所染著。如是菩薩於一切法心無所著亦復如是。是爲菩薩得無染著。心如虚空風無有障礙

大集大虚空藏菩薩所問經卷第三
丙午歳高麗國大藏都監奉　　勅雕造

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ chags pa thams cad las yaṅ dag par ’das pa yin (6) źe na | chags pa źes bya ba ni gaṅ chos rnams la lta ba kun nas ldaṅ ba’o || byaṅ chub sems dpa’ ni lta ba kun nas ldaṅ ba thams cad daṅ bral bas chags pa thams cad las yaṅ dag par ’das pa yin no || ’di lta ste | dper na rluṅ mar ni nam mkha’i dkyil na mi chags (7) so || de bźin du byaṅ chub sems dpa’ rluṅ mar lta bu’i sems daṅ ldan pa yaṅ sems can thams cad la mi chags so ||

36. Ālokalabdha Then, those good men know the way of good conduct (cāritra) and dignified manner (ācāra). Here, the dignified manner means mindfulness (smṛti) and the good conduct means non-distraction (avikṣepa). They obtain the light (āloka) being free from darkness (andhakāra). Here, what is called the darkness is the ignorance (ajñāna) of dharmas, and what is called the light is the unhindered knowledge (apratihatajñāna) of dharmas, thus those are called being free from darkness and obtaining the light.

善男子。云何菩薩威儀行成就。離諸闇冥得勝光明。

大集大虚空藏菩薩所問經卷第四
開府儀同三司特進試鴻臚卿肅國
公食邑三千戸賜紫贈司空謚大鑒
正號大廣智大興善寺三藏沙門
不空奉　　　　　　　　　詔譯

善男子云何菩薩善知軌儀。修行離暗獲得光明。不隨他縁得自然智。速到大乘一切智智。

yaṅ skyes bu dam pa de dag ni spyod pa daṅ | cho ga’i tshul śes pa yin te | de la cho ga ni dran pa’o || spyod pa ni rnam par mi g-yeṅ ba’o || de dag ni mun pa daṅ (279b1) bral źiṅ snaṅ pa thob pa yaṅ yin te de la mun pa źes bya ba ni gaṅ chos rnams la mi śes pa’o || snaṅ ba źes bya ba ni gaṅ chos rnams la ye śes thogs pa med pa ste | de’i phyir de dag mun pa daṅ bral źiṅ snaṅ ba thob pa źes bya’o ||

37. Sarvajñajñāna Those good men obtain the self-originated knowledge (svayaṃbhujñāna), not being dependent on the knowledge of others (jñānāparapraṇeya). . Why is that? This is because they are dependent on the self-originated knowledge (svayaṃbhujñāna), and do not seek the knowledge of other beings (parasatvajñāna). When the bodhisatva does not depend on others, obtains the self-originated knowledge (svayaṃbhujñāna), and teaches the knowledge of determining the dharma (dharmaviniścayajñānanirdeśa), then he immediately attains the knowledge of omniscience (sarvajñajñāna).

於諸法中得自然智。速得成就一切智行者。若菩薩發起所作修習正行。諸業盡是如來所許智者所讃。所謂身口意業。以行此業故。悦可諸佛及餘賢聖善知識等。所造諸業無能譏嫌。最勝無上無與等者無能毀損。所作諸業終不悔退。所作諸業不離愚癡。所作諸業皆能觀知。所作諸業終不動轉。所作諸業究竟吉祥。是菩薩知所作業非憍慢。所造慧所作業非愚癡所造。如是所作善業已。一切三昧諸陀羅尼門。悉現在前不從他聞。菩薩若見諸佛。若不見諸佛。終不退轉助菩提道諸善根。若遇適意善知識不適意善知識。不退菩提法。是菩薩過一切障礙地。離一切諸魔結使修三解脱。般若波羅蜜力故。疾得佛道自然道一切智道如來道。是爲菩薩威儀行成就。離諸闇冥得勝光明。於諸法中得自然智。速得成就一切智行。

善男子若菩薩。於彼所行軌儀一切諸行。不退不動獲得光明。名爲正法自智光明。亦名於法無障礙智。能離於暗獲得光明。不隨他縁得自然智。何以故。彼菩薩住自然智光明之時。於他有情及於此法。照了決定。不隨他縁。速疾能證薩婆若智。

skyes bu dam pa de dag ni ye śes gźan gyi driṅ la mi ’jog ciṅ raṅ gis (2) ye śes thob ba yin te | de ci’i phyir źe na | de dag raṅ byuṅ gi ye śes la mṅon par gnas śiṅ sems can gźan ye śes ’dod par byed pa ma yin no¹ || gaṅ gi tshe byaṅ chub sems dpa’ chos gtan la ’bebs pa’i ye śes bstan pa ’di la gźan gyi driṅ la mi ’jog ciṅ raṅ gis ye śes thob (3) par gyur pa de’i tshe myur du thams cad mkhyen pa’i ye śes thob par ’gyur ro ||

1. but in mss, ‘yin no’

Verses 87-118 Then on that occasion the Lord uttered these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata): 87 The wise one whose thought is detached from any viewpoint (dṛṣti), who accumulates merits (puṇya), who is without the appearance of distinguishing marks (nimittāvyutthāna), and who transforms everything into awakening, becomes imperishable.

爾時世尊欲重宣此義而説偈言已離邊無礙　慧功徳莊嚴
彼離諸著相　迴向無上道

爾時世尊説伽陀曰已脱諸見之智者　於生死中具福徳
住於瑜伽離諸相　迴向菩提無盡處

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsuṅs so || gaṅ źig lta ba kun las sems dben źiṅ || mkhas pa bsod nams tshogs ni rab byed la ||
mtshan ma ldaṅ ba yoṅs su spaṅs (4) nas su || byaṅ chub phyir bsṅos de ni zad mi ’gyur ||

88 Having abandoned pride and conceit (mānātimāna), seeking for the accumulation of knowledge (jñānasaṃbhāra), the wise one, having the nature of infinite space (anantagaganasvabhāva), fulfils the knowledge of omniscience (sarvajñajñānaṃ paripūrayati).

捨我慢憍慢　慧者莊嚴智
無障礙解脱　具足一切智

應具一切智資糧　無邊智慧虚空性
無色無相亦無法　則能滿足一切智

ṅa rgyal las kyaṅ ṅa rgyal kun spaṅs nas || de ni ye śes tshogs rnams tshol bar byed ||
mtha’ yas blo ldan nam mkha’i ṅo bo ñid || kun mkhyen ye śes yoṅs su rdzogs par byed ||

89 Son of the Victorious One (jinaputra), the recollection of the Buddha (buddhānusmṛti) is without the nature of form or essential character (rūpalakṣaṇadharmatā). Where there is no moving of thought or mind (cittamanas), there is the recollection of the Buddha.

非色非種性　念佛非功徳
不憶念法身　是念佛所許

應念佛身勝生子　於彼心意不散動
不取色相及種姓　是故名爲念如來

rgyal ba’i sras de saṅs rgyas rjes dran pa || gzugs (5) daṅ mtshan gyi chos su ma yin te ||
gaṅ na sems daṅ yid ni mi rgyu ba || de ni ’thun par saṅs rgyas rjes su dran ||

90 The dharma which is free from desire (rāga), essentially transcendent, always peaceful and calm, the absence of distinguishing marks (animitta), and is free from any objective support (sarvālambana) is the recollection of the dharma (dharmānusmṛti).

離欲性寂靜　非相非明闇
無心無意行　如是名念法

法體遠離於諸欲　湛然寂靜常無相
若能遠離於所縁　是故名爲眞念法

chos ni ’dod chags bral źiṅ raṅ bźin dben || źi źiṅ rab źi rtag tu mtshan ma med ||
gaṅ źig dmigs pa thams cad bral gyur pa || de ’dir chos ni rjes su dran pa (6) yin ||

91 The holy Saṃgha which is unconditioned (anabhisaṃskṛta), empty (śūnyatā), without distinguishing marks (animitta), liberated from wishing (praṇidhāna) and in which there is no thinking nor any activity of recollection is the recollection of the Saṇgha (saṃghānusmṛti).

聖無爲無愛　無諸煩惱染
以解脱得稱　名念僧無礙

無爲無染常解脱　是故名爲念僧伽

’phags pa’i dge ’dun śin tu ’dus ma byas || stoṅ pa mtshan med smon lam rnam par grol ||
de la sems med dran daṅ ’jug pa med || de ni dge ’dun rjes su dran pa yin ||

92 The renunciation which abandons all parts of personality (sarvaskandha), gives away any object of vices (sarvakleśavastu), purified from thought-constructions and discriminations (kalpavikalpa) without arrogance is the recollection of renunciation (tyāgānusmṛti).

已捨一切受　無陰界入行
解脱諸動念　名究竟念捨

一切資縁諸事物　悉能捨施無所著
無思清淨無分別　是故名爲念於捨

phuṅ po yon su btaṅ ba thams cad gtoṅ || ñon moṅs dṅos po thams cad legs par (7) ’dor ||
sñems pa med ciṅ rtog daṅ rnam rtog dag || ’di ni gtoṅ ba legs par rjes su dran ||

93 The morality which is unsullied (anāsrava), unconditioned (asaṃskṛta), without any activity of body, speech or mind (kāyavākcitta), without any origination, and not dependent on the triple states of existence (tribhava) is the recollection of morality (śīlānusmṛti).

不依無漏戒　不行身口意
不生過三有　名念無漏戒

無爲尸羅無諸漏　離身語意不流轉
不生三有無所依　是爲正念無漏戒

tshul khrims zag pa med ciṅ ’dus ma byas || lus daṅ dag daṅ yid kyis ’jug pa med ||
’byuṅ ba med ciṅ srid gsum mi gnas pa || de ni tshul khrims rjes su dran pa yin ||

94 God is pure and free from impurity (mala) or vices (kleśa), dwells in the Tuṣita Heaven (tuṣitabhavanastha), and obtains the stage of consecration (abhiṣeka). Recollecting such pure beings, one thinks “I will also become like him, the Lord, soon.”

如天淨無垢　兜率灌頂天
憶念自業報　當作天中天

淨居諸天體無垢　及住兜率紹法王
應念如是清淨天　不久我常亦如彼

lha gaṅ (280a1) dag ciṅ dri med ñon moṅs med || dga’ ldan gnas pa dbaṅ bskur thob gyur pa ||
sems can dag pa de dag ’di dran źiṅ || bdag kyaṅ myur du de ’drar ’gyur sñam sems ||

95 Grasping the true dharma (saddharma) of the Tathāgata is not to grasp any object of vices (sarvekleśavastu) and to be liberated from both truth or untruth (dharmādharma), that is the grasping the true dharma of the Victorious One (Jina).

持世尊正法　捨離諸煩惱
解脱法非法　是持世尊法

若持諸佛之正法　不應執著煩惱事
於法非法皆解脱　如是能持諸佛法

de bźin gśegs kyi dam chos ’dzin pa ni || ñon moṅs dṅos po thams cad ’dzin mi (2) byed ||
chos daṅ chos min gñis las rnam par grol || de ’dra de na rgyal ba’i chos ’dzin yin ||

96 The Victorious One (jina) attains the essential character of awakening (bodhilakṣaṇa), and grasps the essential character of the dharma (dharmalakṣaṇa). That by which he knows the limit of reality (bhūtakoṭi) without impurities is the obtaining all qualities of the Buddha (buddhadharma).

如佛得道相　受持法亦然
善思惟眞際　無法可攝持

如佛所得菩提相　受持法者亦復然
若知本際無有塵　是則名持諸佛法

rgyal bas byaṅ chub mtshan ñid gaṅ brñes pa || chos kyi mtshan ñid de ni yoṅs ’dzin ciṅ ||
gaṅ gis rdul med mtha’ ’dir rab śes pa || de ni saṅs rgyas kun gyi chos ’dzin (3) yin ||

97 If you are pure yourself, living beings (satva) are also pure. The one who penetrates the wisdom that all dharmas are pure, his mind is basically pure (prakṛtiprabhāsvara), and he brings living beings to maturity in order for them to get rid of [the misunderstanding of an eternal] life principle (satva).

如我性淨故　諸法性亦淨
知衆生如相　而教化衆生

由我淨故有情淨　法淨智者隨行之
智諸有情心性淨　以如是行而成就

bdag ni rab tu dag pas sems can dag || chos kun dag par mkhas pa sus rtogs pa ||
de ni sems dag raṅ bźin ’od gsal te || sems can gtaṅ phyir rtag tu yoṅs smin byed ||

98 Not destroying (avināśayati) the sphere of living beings (satvadhātu), not seeing decreasing or increasing, teaching the abandonment of erroneous viewpoint, thus he purifies many beings (bahusatva).

不見衆生増　亦復不見減
説斷顛倒想　教化無量衆

不作斷滅有情界　亦不見彼有増減
爲説斷除顛倒見　化無量衆令清淨

sems can khams rnams ma ruṅ mi byed ciṅ || de ni bri źiṅ gaṅ bar mthoṅ (4) ba med ||
lta ba nor pa rab tu spaṅ bar ston || de ’dra de ni sems can maṅ po sbyoṅ ||

99 He who teaches the sphere of this world, also teaches the sphere of the Buddha (buddhaviṣaya); the sphere of the Buddha is just like open space (gagana), in this way he understands the sphere of this world.

説諸陰界入　不異於佛界
知如虚空性　則入於佛界

應説世間諸境界　不異如來之境界
佛之境界如虚空　世間之境亦如是

’jig rten yul kun rab tu gaṅ ston pa || des ni saṅs rgyas yul yaṅ rab tu ston ||
saṅs rgyas yul ni ñam mkha’ mtshuṅs pa ste || de bźin ’jig rten yul yaṅ rab tu śes ||

100 When you see all sounds and syllables as an echo (pratiśrutkā), hearing disappears. This kind of insight (prajñā) is to obtain the memory (dhāraṇī).

言語諸文字　猶如呼聲響
知非内非外　即得陀羅尼

一切語言及文字　悉皆猶如空谷響
中間無有所聞者　如是知已獲總持

sgra skad (5) dbyaṅs dag yi ge thams cad ni || brag ca ’dra bar de yis rab mthoṅ ciṅ ||
de la ñan pa’aṅ śin tu yod min par || de ltar rab tu śes pa gzuṅs thob bo ||

101 While remembering, reciting, and explaining various teachings of the dharma, if you do not have any conception of self, living beings or even the dharma, then that is being established in memory (dhāraṇī).

受持讀誦利　進求説諸法
無我無法想　安住陀羅尼

受持修習及讀誦　盡能宣説法理趣
無我無人無法相　如是安住陀羅尼

kun du ’dzin daṅ ’dzin ciṅ klog pa daṅ || chos rnams bstan pa’i rnam pa rab bśad kyis ||
bdag daṅ sems (6) can chos su rlom sems med || de ni gzuṅs la rab tu gnas pa yin ||

102 Keeping the words of the Victorious One (jina), satisfying all living beings by eloquent speech (subhāṣita), never being separated from concentration (samādhi) with pure recollection, that is the qualities of the certainty of the memory (dhāraṇīniyāmaguṇa).

持諸佛所説　善説悦衆心
不失諸禪定　是陀羅尼力

能持一切諸佛法　善説聞者皆歡喜
正念不離三摩地　由此決定於總持

rgyal ba kun gyis gsuṅs pa ’dzin byed ciṅ || legs par gsuṅs pas sems can tshim byed pa ||
dran dag tiṅ ṅe ’dzin daṅ bral mi ’gyur || gzuṅs la ṅes pa’i yon tan ’di dag go ||

103 Not accumulating the dharma, not moving or wavering in the dharma, just as the nāgas bring down the incessant rain, so you should pour down the rain of the dharma (dharmavarṣa).

不持不誦文　不積集諸法
常説法無礙　如龍降大雨

於法不動無散心　亦於諸法無疑惑
譬如龍王降大雨　彼人説法亦復然

chos ni (7) rnam par kun du bsags med pas || chos la mi ’phro ’phros pa med pa’aṅ min ||
dper na klu ni char rgyun ’bebs par ltar || de ltar de yaṅ chos kyi char pa ’bebs ||

104 Eloquence (pratibhāna) which is the sources of good qualities (guṇākara) is without hindrance or interruption and is explaining thousand koṭis of sūtras (sūtrasahasrakoṭi) without discrimination of living beings by their abilities (satvendriya).

無住無障礙　説無量契經
不生衆生想　慧者得是辯

無著無縛無障礙　能説千億倶胝典
於諸有情無法想　彼得辯才勝功徳

yon tan ’byuṅ gnas rnams kyi spobs pa ni || thogs med rgyun chags rgyun chad mi ’gyur bar ||
mdo (280b1) sde stoṅ phrag bye ba rab du ’chad || sems can dbaṅ por sems can ’du śes med ||

105 By the power of the Buddha (buddhānubhāva), for the thousands koṭis of aeons, the dharma has been taught uninterruptedly. Living beings have been satisfied according to their wishes because the qualities of the Buddha have been established by the principle of eloquence (pratibhāna).

以佛力説法　莊嚴自威儀
悦衆隨所樂　是辯佛所許

承佛威神説妙法　千倶胝劫常無礙
令諸有情心歡喜　安住辯才佛功徳

saṅs rgyas mthu yis bskal pa bye stoṅ du || rgyun mi ’chad par chos ni rab ston ciṅ ||
bsam pa ji bźin sems can tshim par byed || spobs pa’i tshul gyis saṅs rgyas yon tan gnas ||

106 “All these dharmas are just as empty space,” knowing the aspects of all dharmas like this, he does not hold any concept of living beings, life principle, or person, this is to transcend the Māra inherent in the parts of personality (skandhamāra).

知法實性者　知與虚空等
無我人壽命　如是持佛法

若知一切法理趣　體性皆若於虚空
無入無命無壽者　彼即名持佛正法

chos ’di (2) thams cad nam mkha’ ’dra ba źes || gaṅ gis chos rnams kun gyi tshul śes la ||
sems can srog daṅ gaṅ zag mi ’dzin pa || de ni rgyal ba rnams kyi dam chos ’dzin ||

107 Since all living beings are originally extinguished (prakṛtinirvṛta), they are never born. His patience shining like this is not carelessness (apramāda) about this teaching.

衆生同涅槃　究竟不生滅
得是不動忍　是爲不放逸

有情本性皆圓寂　究竟諸法悉無生
是忍境界無垢淨　得此名爲不放逸

sems can thams cad śin tu mya ṅan ’das || de dag de ltar kun du skye ba med ||
su yi bzod pa ’di ’dra’i ’od (3) gsal ba || de ni bstan pa ’di la bag yod yin ||

108 Seeing all parts of personality (skandha) as an illusion (māyā), knowing all spheres as the sphere of the dharma (dharmadhātu), considering the six sense organs (ṣaḍindriya) as an empty town (śūnyagrāma), this is to transcend the Māra inherent in the parts of personality (skandhamāra).

見諸陰如幻　諸界如法性
六入如空聚　得離於陰魔

見於諸蘊皆如幻　則見諸法眞實性
知於六處如空邑　是則能超於蘊魔

phuṅ po yaṅ dag sgyu ma lta bur mthoṅ || chos dbyiṅs ji ’dra de bźin khams rnams śes ||
dbaṅ po drug ni groṅ stoṅ ’dra mthoṅ ba || de ni phuṅ po’i bdud las yaṅ dag ’da’ ||

109 Being aware of that vices (kleśa) are just like a mass of clouds (abhrakūṭa), examining the dharma correctly, and not making any thought-construction or fiction (akalpāvikalpa), this is to transcend the Māra inherent in vices (kleśamāra).

知使如浮雲　究竟無和合
於法無妄想　則離煩惱魔

譬如空中起浮雲　一切諸惑亦如是
常於正理勤觀察　彼則能超煩惱魔

sprin brtsegs phuṅ po lta bur ñon moṅs rnams || bag (4) yod tshul bźin rab tu rtog byed ciṅ ||
chos la mi rtog rnam par mi rtog pa || de ni ñon moṅs bdud las yaṅ dag ’da’ ||

110 He who knows that there is no arising of birth, death, or transmigration, and there is no coming or going of the dharmas, he is not subject to the Māra of death (mṛtyumāra).

知衆生不生　無生則無死
諸法無去來　如是過死魔

若知無生常不生　則知寂滅亦無滅
法無過去未來世　決定不爲死魔侵

gaṅ źig skye ba rtag tu skye med śes || ’di la gaṅ yaṅ ’pho med ’gro ba med ||
chos rnams ’oṅ med soṅ ba med śes pa || de ni ’chi bdag bdud kyi dbaṅ mi ’gro ||

111 He who has no agitated or conceited thinking, who nurtures no idea of awakening (bodhisaṃjñā) even while abiding in awakening, and who practices compassion (karuṇā) even though he nurtures no idea of a self or living beings, he conquers the Māra and his forces (sabala).

無愛無動者　行道無道想
無我人行悲　則能降衆魔

於法無動亦無思　不住菩提無覺想
無我無人起悲濟　是降天魔之眷屬

(5) gaṅ źig g-yo daṅ rlom sems mi byed ciṅ || byaṅ chub gnas kyaṅ byaṅ chub ’du śes med ||
bdag daṅ sems can med kyaṅ sñiṅ rje ’jug || de ni dpuṅ daṅ bcas pa’i bdud ’dul lo ||

112 Seeing both consciousness and knowledge (vijñānajñāna) equally, not being established in the conditioned nor the unconditioned, and regarding the thoughts of migrating beings (jagaccitta) as an illusion (māyā), that is the heroic uncrushability (anavamṛdya).

知智識平等　不住爲無爲
知衆心如幻　心健無能壞

見於識智二平等　不住無爲及有爲
心如幻化知世間　是名勇健難摧伏

rnam śes ye śes gñis ni mñam par mthoṅ || ’dus byas mi gnas ’dus ma byas la (6) min ||
’gro ba’i sems ni sgyu ma ’drar mthoṅ ba || de ni sems dpa’i rdzi ba med pa yin ||

113 Not being attached to this side nor that side, sailing the vessel of the dharma (dharmanau), and liberating living beings without any idea of them, that is called the sameness of the bodhisatva.

此彼無障礙　成就勝法船
渡衆無衆想　是謂大船師

於此彼岸無所著　説法修習相應者
拔濟有情無人想　是名菩薩之導師

pha rol tshu rol gaṅ la’aṅ mi chags la || chos ldan gru ni yaṅ dag su sbyor ciṅ ||
sems can sgrol yaṅ sems can ’du śes med || mñam pa źes bya byaṅ chub sems dpa’ de ||

114 He who knows that the three realms are just like a wilderness (kāntāra) which is void and unchangeable, but who still liberates living beings according to regular order (anupūrva), he is a caravan leader (sārthavāha) who guides the way to ambrosia (amṛta).

知空無有我　淨生死渇愛
將導渡衆生　是謂大導師

觀察三有如曠野　亦如空性不變異
無路無人無拔濟　是爲説法大商主

srid pa gsum (7) po ’brog dgon ’dra ba daṅ || stoṅ par ’gyur ba med par rab śes śiṅ ||
lam gyi rim gyis rtag tu sems can sgrol || de ni ded dpon bdud rtsi lam ston pa ||

115 The learned who is skilled in the proper way and the improper way, who knows that the dharmas are empty from the very beginning, but who still leads [living beings] to liberation (nirvāṇa) by logical way, he is the bodhisatva called ‘a leader (nāyaka).’

善知進退相　隨法而依止
方便示涅槃　佛説善導師

善説有無眞實法　了法本來常清淨
悲與寂滅理相應　是名菩薩導師者

mdzaṅs pa de ni tshul daṅ tshul min mkhas || chos rnams gdod nas stoṅ bar rab tu śes ||
tshul daṅ rigs pas mya ṅan ’das la ’dzud || (281a1) byaṅ chub sems dpa’ de ni ’dren ces bya ||

116 He who knows that the train of thoughts (cittasaṃtāna) always changes into somethings else, the [present] thought is not connected to the [past or future] thoughts, and thus the train of thoughts is migrating, he is the bodhisatva called ‘a principle (pariṇāyaka).’

知心心相續　二心不共倶
是名知心性　佛讃能護衆

前後流轉心相續　如此二心不和合
了知流注心體性　是名菩薩之勇健

sems kyi rgyud ni gźan daṅ gźan du ’gyur || sems ni sems la nams kyaṅ mtshams mi sbyor ||
’gro ba’i sems rgyud de dag rab śes pa || byaṅ chub sems dpa’ yoṅs su ’dren ces bya ||

117 Just as the nature of open space (gaganasvabhāva) or the moon reflected in water (udakacandra), all dharmas are pure and impeccable. Not being contaminated by any vice (kleśa), pure beings (pariśuddhasatva) are irreproachable (anindita).

知諸法性淨　如空水中月
知者離煩惱　是謂淨衆生

知諸法性本清淨　猶如虚空如水月
不著一切諸煩惱　是淨薩埵常稱讃

nam mkha’i ṅo bo ñid daṅ chu zla ltar || chos (2) rnams thams cad dag ciṅ rnam dag ces ||
ñon moṅs kun daṅ ’dre bar mi byed pa || sems can dag pa de ni ma smad pa ||

118 He who, by a single dharma, knows that all dharmas are ungraspable, void, unreal, and impermanent just like an illusion or a mirage, he will soon reach the place of awakening.
(ekena dharmeṇa tu sarvadharmān anugacchate māyamarīcisādṛśān ||
agrāhyatucchān alikān aśāśvatān so bodhimāṇḍaṃ na cireṇa gaccati ||)

Quotation from Pras p.128,6-9; PrasTib 43a7.

Pras: āryagaganagañjasamādhisūtre ’pi ekena dharmeṇa tu sarvadharmān anugacchate māyamarīcisādṛśān | agrāhyatucchān alikān aśāśvatān so bodhimāṇḍaṃ na cireṇa gaccati || iti ||
PrasTib: ’phags pa nam mkha’ mdzod kyi tiṅ ṅe ’dzin gyi mdo las kyaṅ || chos gcig gis ni chos rnams thams cad sgyu ma daṅ || smig rgyu daṅ ’dra gzuṅ byar med ciṅ gsog daṅ ni || brdzun zhiṅ ther zug min par rjes su rtogs gyur pa || de ni ring por mi thogs byaṅ chub sñing por ’gro ||

知一餘亦然　入諸法如夢
虚空不可取　得道無染汚

若知一法同諸法　如幻陽炎無所取
虚妄空寂不常恒　彼人不久成眞覺

gaṅ źig chos gcig gis ni chos rnams kun || sgyu ma smig rgyu ’dra bar gzuṅ med daṅ ||
gsog daṅ brdzun daṅ rtag pa med par śes || de ni byaṅ chub sñiṅ por (3) myur du ’gro ||

Vyākaraṇa When this decisive teaching was declared, seventy-two millions of gods, humans, asuras, kiṃnaras, mahoragas, and other beings produced the thought of incomparable complete awakening (iha dharmaniścaye nirdiśyamāne dvisaptatidevamānuṣāsurakinnaramahoragaprāṇiniyutānām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni); thirty-two thousand bodhisatvas attained the tolerance that all things are unborn (dvātriṃśatīnāṃ ca bodhisatvasahasrāṇām anutpattikadharmakṣāntiḥ pratilabdhā); this world system of three thousandfold worlds was shaken in its six ways (trisāhasramahāsāhasralokadhātuś ca ṣaḍvikāraḥ prakampito abhūt); and the world was illuminated by a grand lustre (avabhāsa). A hundred thousand gods, having let fall the rain of flowers (puṣpavarṣa) and played the celestial cymbals (tūrya), uttered a joyous utterance (udānam udānayati): “Living beings who, having heard this teaching, believe it, embrace it, practice it, and proceed to the realm of the Buddha (buddhaviṣaya). All the Buddha-fields (buddhakṣetra), where the Awakened Lords appear, are adorned with ornaments and respected by the wise. Why is that? When the Buddhas appear, such dharma will be taught, and the good men (satpurṣa) endowed with inconceivable qualities (acintyadharma) will see it.” Then the bodhisatva, the great being Gaganagañja, having heard the Buddha’s prediction (vyākaraṇa), being delighted, offered to the body of the Buddha with a net of pearls (muktājāla) having an immaculate and pure radiance (vimalaviśuddhaprabha) with the value of pearls filling the three thousandfold world-system, and then he addressed himself to the Lord: “The knowledge of the Awakened Lords is free from any attachment or obstruction; his teaching is without interruption; and the Tathāgata sees the thoughts of all living beings and is skilled in knowing the superior or inferior abilities of them (indriyavarāvarajñāna). Since the Lord teaches such guiding principle of the dharma (dharmanaya), all congregations are satisfied, the great vehicle (mahāyāna) is praised, and the bodhisatvas, having been assembled from the worlds of ten directions (daśadiglokadhātu), were praised with this great light of the dharma. Since the Lord Tathāgata teaches the entrance into the dharma (dharmamukha) to us, based on the entrance into the source of the dharma, we will teach the immeasurable entrance into the dharma.

説此分別諸法門時。七十二那由他衆生。發阿耨多羅三藐三菩提心。三萬二千菩薩得無生法忍。時大寶莊嚴堂。六種震動大光普照。諸天於虚空中作百千種伎樂。雨種種天華。説如是言。此諸衆生爲如來印所印已入如來法中。聞此法門心得信解。受持通利能爲他説如法修行。白佛言。世尊。我等一切向此佛土。深心供養恭敬禮拜。以如來應供正遍知出世故。聞説此方便法門。及見此土菩薩。爾時虚空藏菩薩聞佛解説已。心淨歡喜。心淨歡喜已。以無價寶網供養於佛。寶網中放大光明。照十方諸佛國土。供養已白佛言。世尊。未曾有也。如來無礙智如是甚深難解。如來應供正遍知。如所聞法門。佛以無礙智如實解説。一切大衆皆得歡喜

大方等大集經卷第十五

説此決定法門時。七萬二千那庾多天人緊那羅摩睺羅伽等。皆發無上正等覺心。三萬二千菩薩得無生法忍。於此三千大千世界。六種震動大光普照。百千諸天雨種種花奏諸伎樂以鄔馱南而共讃歎。此諸有情。已爲如來法印印之。若有聞此法門。能生勝解受持演説。如法修行一切智者。於此佛刹皆應禮敬以自莊嚴。所以者何。由佛世尊出興於世。演此祕密決定法門。令我等聞。非餘有情所聞見故爾時大虚空藏菩薩。從佛世尊聞説是已即時獲得六無垢清淨三摩地門。以價直三千世界摩尼寶網。覆於佛上而爲供養。一心合掌作如是言。如來今者以無礙智。觀察一切有情根性前後善巧。宣説無障礙法甚深理趣。由此衆會皆大歡喜讃歎大乘。時十方世界所來集會諸菩薩等。復放光明皆言由於如來説如是法門。令我等聞深生慶幸靡不歡喜

chos gtan la ’bebs pa bstan pa ’di bśad pa na | lha daṅ | mi daṅ | lha ma yin daṅ | mi ’am ci daṅ | lto ’phye chen po’i srog chags khrag khrig phrag bdun cu rtsa gñis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || byaṅ chub sems dpa’ sum khri ñis stoṅ ni (4) mi skye ba’i chos la bzod pa thob par gyur to || stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di yaṅ rnam pa drug tu rab tu g-yos so || snaṅ ba chen pos kyaṅ ’jig rten gyi khams khyab par gyur to || lha brgya stoṅ dag kyaṅ me tog gi char rab tu ’bebs śiṅ sil sñan dag (5) kyaṅ dgrol nas | ’di skad ces gaṅ dag bstan pa ’di thos nas mos pa daṅ | ’dzin pa dag nan tan byed pa’i sems can de dag ni saṅs rgyas kyi yul du rjes su doṅ ba yin no || gaṅ du saṅs rgyas bcom ldan ’das rnams ’byuṅ ba’i saṅs rgyas kyi źiṅ ’di thams cad mkhas pa rnams kyis (6) rgyan gyis legs par brgyan pa byas te phyag bya’o || de ci’i phyir źe na | saṅs rgyas byuṅ bar gyur na chos ’di lta bu ’di rab tu ston par ’gyur ro || skyes bu dam pa bsam gyis mi khyab pa’i chos daṅ ldan pa ’di dag kyaṅ mthoṅ bar ’gyur ro źes ched du brjod pa ched du brjod do || de nas bcom (7) ldan ’das kyis źus pa luṅ bstan pas byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod mṅon du raṅs par mdzad pas | mu tig gi dra ba ’od dri ma med ciṅ rnam par dag pa stoṅ gsum yoṅs su gaṅ ba ri ba bcom ldan ’das kyi sku la mṅon par gsol nas bcom ldan ’das (281b1) la ’di skad ces gsol to || saṅs rgyas bcom ldan ’das rnams kyi ye śes ni chags pa mi mṅa’ źiṅ sgrib pa mi mṅa’ ba | bstan pa ’di ni rgyun mi ’chad pa | de bźin gśegs pa ni sems can thams cad kyi sems la gzigs śiṅ dbaṅ po mchog daṅ mchog ma yin pa mkhyen pa’i ye śes (2) la mkhas pa’o || bcom ldan ’das kyis ’di ’dra ba’i chos kyi tshul gyi rnam pa bstan pa des ’khor thams cad kyi sems tshims par gyur to || theg pa chen po ’di yaṅ rgyas par rjod pa mdzad par gyur to || phyogs bcu’i ’jig rten gyi khams nas ’dus pa’i byaṅ byaṅ chub sems dpa’ ’di dag la (3) yaṅ chos kyi snaṅ ba chen pos rgyas par mdzad par gyur to || bcom ldan ’das de bźin gśegs pas bdag la yaṅ chos ’byuṅ ba’i sgo bstan pas chos ’byuṅ ba’i sgo des chos ’byuṅ ba’i sgo tshad ma mchis pa bstan par bgyi’o ||

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