itīyaṃ jñānadarśanaśuddhir avinivartanīyabhūmisamārūḍhānāṃ bodhisattvānām anuttarā yās tathāgatajñānadarśanaviśuddher upaniṣadgatatvād anuttarā veditavyā tadanyebhyo vā dānaśīlādibhyo bodhisattvaguṇebhyo yadyogād avinivartanīyā bodhisattvāḥ śaraṇa bhūtā bhavanti sarvasattvānām iti |
śrāvakasaṃgharatnāgrahaṇaṃ bodhisattvagaṇaratnānantaraṃ tatpūjānarhatvāt |
na hi jātu paṇḍitā bodhisattvaśrāvakaguṇāntarajñā mahābodhivipulapuṇyajñānasaṃbhārāpūrya māṇajñānakaruṇāmaṇḍalam aprameyasattvadhātugaṇasaṃtānāvabhāsapratyupasthitam anuttaratathāgata pūrṇacandragamanānukūlamārgapratipannaṃ bodhisattvanavacandram utsṛjya prādeśikajñāna niṣṭhāgatam api tārārūpavat svasaṃtānāvabhāsapratyupasthitaṃ śrāvakaṃ namasyanti |
parahitakriyāśayaviśuddheḥ saṃniśrayaguṇenaiva hi prathamacittotpādiko ’pi bodhisattvo niranukrośam ananyapoṣigaṇyam anāsravaśīlasaṃvaraviśuddhiniṣṭhāgatam āryaśrāvakam abhibhavati | prāg eva tadanyair daśavaśitādibhir bodhisattvaguṇaiḥ | vakṣyati hi |
yaḥ śīlam ātmārthakaraṃ bibharti duḥśīlasattveṣu dayāviyuktaḥ | ātmaṃbhariḥ śīladhanapraśuddho viśuddhaśīlaṃ na tam āhur āryam || yaḥ śīlam ādāya paropajīvyaṃ karoti tejo ’nilavāribhūvat | kāruṇyam utpādya paraṃ pareṣu sa śīlavāṃs tatpratirūpako ’nya iti ||
此偈明何義。又依初地菩薩摩訶薩證智。清淨見道不退地乘。能作見彼無上菩提清淨勝因應知。偈言如實知見道見清淨佛智故。此初地證智。勝餘菩薩摩訶薩布施持戒等波羅蜜功德。以是義故。菩薩摩訶薩依如實見真如證智。是故能與一切眾生天龍八部聲聞辟支佛等作歸依處。偈言 不退聖人能 作眾生依故
問曰。以何義故。不明歸依聲聞僧寶。答曰。菩薩僧寶功德無量。是故應供。以應供故。合應禮拜……歎供養。聲聞之人無如是義。以是義故。不明歸依聲聞僧寶。
此明何義。偈言 境界諸功德 證智及涅槃 諸地淨無垢 滿足大慈悲 生於如來家 具足自在通 果勝最無上 是勝歸依義 此偈明何義。略說菩薩十種勝義。過諸聲聞 辟支佛故。何等為十。一者觀勝。二者功德勝。 三者證智勝。四者涅槃勝。五者地勝。六者清淨勝。七者平等心勝。八者生勝。九者神力勝。 十者果勝。觀勝者謂觀真如境界。是名觀勝 偈言境界故。功德勝者。菩薩修行無厭足不 同二乘少欲等。是名功德勝。偈言功德故。證 智勝者。證二種無我。是名證智勝。偈言證智 故。涅槃勝者。教化眾生故。是名涅槃勝。偈言 涅槃故。地勝者。所謂十地等。是名地勝。偈言 諸地故。清淨勝者。菩薩遠離智3障。是名清淨勝。偈言淨無垢故。平等心勝者。菩薩大悲 遍覆。是名平等心勝。偈言滿足大慈悲故。生 勝者。諸菩薩生無生故。是名生勝。偈言生於 如來家故。神力勝者。謂三昧自在神通等力 勝。是名神力勝。偈言具足三昧自在通故。果 勝者。究竟無上菩提故。是名果勝。偈言果勝 最無上故。
此明何義。有黠慧人。知諸菩薩功 德無量修習菩提。無量無邊廣大功德。有大 智慧慈悲圓滿。為照知彼無量眾生性行稠林。猶如初月。唯除諸佛如來滿月。菩薩摩訶薩。知諸聲聞乃至證得阿羅漢道。少智慧人無大悲心。為照自身。猶如星宿。既如是知。欲取如來大滿月身。修菩提道。而當棄捨初月。菩薩起心禮拜供養。共餘星宿聲聞辟支佛者。無有是處。
此復何義。明為利益一切眾生初始發起菩提之心。諸菩薩等已能降伏不 為利益他眾生身為自利益修持無漏清淨禁戒乃至證得阿羅漢果聲聞之人。何況其餘。得十自在等。無量無邊功德菩薩摩訶薩。而同聲聞辟支佛等少功德人。無有是處。以是義故。經中偈言
若為自身故 修行於禁戒 遠離大4慈心 捨破戒眾生 以為自身故 護持禁戒則 如是持戒者 佛說非清淨 若為他人故 修行於禁戒 能利益眾生 如地水火風 以為他眾生 起第一悲心 是名淨持戒 餘似非清淨
de ltar phyir mi ldog pa’i sa la gnas pa’i byaṅ chub sems dpa’ rnams kyi ye śes kyi gzigs pa de ni bla na med pa de bźin gśegs pa’i ye śes kyi gzigs pa rnam par dag pa daṅ ñe bar gnas par ’gyur ba’i phyir ram | gaṅ daṅ ldan pas phyir mi ldog pa’i byaṅ chub sems dpa’ sems can thams cad kyi skyabs su gyur pa ñid du ’gyur ba’i phyir | de las gźan pa tshul khrims la sogs pa byaṅ chub sems dpa’i yon tan rnams las bla na med pa ñid du rig par bya’o ||
byaṅ chub sems dpa’i dge ’dun gyi rjes thogs su ñan thos kyi dge ’dun dkon mchog ni ma smos te | de mchod par ’os pa ma yin pa’i phyir ro ||
mkhas pa byaṅ chub sems dpa’ daṅ | ñan thos kyi yon tan gyi khyad par śes pa ni nam yaṅ byaṅ chub chen po’i bsod nams daṅ | ye śes kyi tshogs rgya chen po rdzogs par byed pa | śes rab daṅ | sñiṅ rje’i dkyil ’khor can gźal du med pa’i sems can gyi khams snaṅ bar ñe bar gnas pa | bla na med pa’i de bźin gśegs pa’i zla ba ña ba thob pa daṅ rjes su mthun pa’i lam du źugs pa | byaṅ chub sems dpa’ zla ba tshes pa dor nas ñi tshe ba’i ye śes kyi mthar thug pa skar ma’i gzugs ltar raṅ gi rgyud snaṅ ba ñe bar gnas pa’i ñan thos la nam yaṅ phyag byed pa ni ma yin te | gźan la phan par byed pa’i bsam pa rnam par ma dag pa’i phyir ro ||
yaṅ dag par brten pa’i yon tan ñid kyis sems daṅ po bskyed pa’i byaṅ chub sems dpas kyaṅ rjes su brtse ba med pa gźan rgyas par byed pa daṅ mi ldan pa’i ’phags pa’i ñan thos zag pa med pa’i tshul khrims kyi sdom pa rnam par dag pa’i mthar phyin par gyur pa yaṅ zil gyis gnon na | de las gźan pa’i yon tan dbaṅ bcu la sogs pa lta ci smos te | gaṅ gi phyir |
gaṅ źig tshul khrims bdag don byed pas rnam rgyas śiṅ || tshul khrims ’chal ba’i sems can rnams la brtse bral ba || bdag ñid rgyas byed tshul khrims nor gyis rab dag pa | ’phags pa de ni tshul khrims rnam par dag mi brjod || gaṅ źig gźan la mchog tu sñiṅ rje bskyed nas ni || tshul khrims yaṅ dag blaṅs pa byas te me rluṅ daṅ || chu daṅ sa bźin gźan dag ñe bar ’tsho byed pa || de ni khrims ldan gźan ni de yi gzugs brñan yin || źes bśad do ||
Thus, this ‘purity of perception by wisdom’ of Bodhisattvas who mounted to the Stage of being irreversible is to be known as ‘the supreme’, because it approached the highest purity of the perception of Buddha‘s Wisdom; or otherwise, because it is superior to the other qualities of Bodhisattva, donation, moral conduct, etc. On account of this purity, it is said that Bodhisattvas in the irreversible state are worthy of being the refuge of all living beings.
There is no mention of the Jewel of Community of the Śrāvakas, immediately after the Jewel of Community of the Bodhisattvas, because the former is not worthy of being worshipped.
Indeed, there is no wise man who, having known the distinction of qualities between Bodhisattvas and Śrāvakas, casting off the new-moon-like Bodhisattvas, who have the lustre-disk of Wisdom and Compassion filling with great accumulation of merits and knowledge for the Great Enlightenment, and are standing in the illumination over the group existence of innumerable living beings and entering the way favourable for going toward the full-moon of the supreme Tathāgata, tries to bow before the Śravakas, who in their turn, although having attained certain limited superficial knowledge, are standing in the illumination for their own existence like stars.
Indeed, even those Bodhisattvas who have resolved to attain the Enlightenment for the first time by the quality based upon the purity of altruistic intention, can overcome the holy Śrāvakas who are pitiless, indifferent to the nourishment of others, although having attained perfect purity of immaculate moral conduct and discipline. How much more is the case of the other qualities of Bodhisattvas, 10 Controlling Powers, etc.? Really, it will be said:
One who feeds moral conduct for his own sake, Apart from Compassion on the living beings of bad conduct, And who is endowed with pure wealth of moral conduct only for his own nourishment, Such a saint is never called a man of pure conduct. One who, having aroused the highest Compassion toward others And having accepted the moral conduct, Renders services for others’ livelihood like fire, wind, water and earth, Such a one is a [real] moral man, and others are of sham morality.
Complete text
Chapter I: The Matrix of the Tathāgata