Bibliotheca Polyglotta

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 ||

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