Bibliotheca Polyglotta

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 ||

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