Bibliotheca Polyglotta

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 ||

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