Bibliotheca Polyglotta

evam ukte āyuṣmān subhūtiḥ sthaviraṃ maitreyaṃ bodhisattvaṃ mahāsattvam etad avocat - yat punar ayaṃ maitreya bodhisattvo mahāsattvo daśadiśi loke sarvataḥ sarvatra gatayā aprameyāprameyeṣu asaṃkhyeyāsaṃkhyeṣu aparimāṇāparimāṇeṣu acintyācintyeṣu anantāparyanteṣu trisāhasramahāsāhasreṣu lokadhātuṣu atīte ’dhvani ekaikasyāṃ diśi ekaikasmiṃs trisāhasramahāsāhasre lokadhātau aprameyāprameyāṇāyām asaṃkhyeyāsaṃkhyeyānām aparimāṇāparimāṇānām acintyācintyānām anantāparyantānām anupadhiśeṣe nirvāṇadhātau parinirvṛtānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ chinnavartmanāṃ chinnavartmanīnāṃ chinnaprapañcabhavanetrīkāṇāṃ paryāttabāṣpāṇāṃ marditakaṇṭakānāṃ svapahṛtabhārāṇām anuprāptasvakārthānāṃ parikṣīṇabhavasaṃyojanānāṃ samyagājñāsuvimuktacittānāṃ sarvacetovaśiparamapāramiprāptānāṃ yāvat prathamacittotpādam upādāya yāvac cānuttarāṃ samyaksaṃbodhim abhisaṃbuddhānāṃ yāvac cānupadhiśeṣe nirvāṇadhātau parinirvṛtānāṃ yāvac ca saddharmo nāntarhitaḥ, etasminn antare yas teṣāṃ buddhānāṃ bhagavatāṃ śīlaskandhaḥ samādhiskandhaḥ prajñāskandho vimuktiskandho vimuktijñānadarśanaskandhaś ca, yāni ca ṣaṭpāramitāpratisaṃyuktāni kuśalamūlāni, buddhaguṇasaṃpatpratisaṃyuktāni kuśalamūlāni, balavaiśāradyapāramitāpratisaṃyuktāni kuśalamūlāni, evam abhijñāpāramitāpratisaṃyuktāni parijñāpāramitāpratisaṃyuktāni praṇidhānapāramitāpratisaṃyuktāni sarvajñajñānasaṃpatpratisaṃyuktāni kuśalamūlāni, yā ca hitaiṣitā, yā ca mahāmaitrī, yā ca mahākaruṇā, ye cāprameyāsaṃkhyeyā buddhaguṇāḥ, yā cānuttarā samyaksaṃbodhiḥ, yac cānuttaraṃ samyaksaṃbodhisukham, yā ca sarvadharmaiśvaryapāramitā, yaś cāparimeyo ’nabhibhūtaḥ sarvābhibhūtaḥ paramaṛddhyabhisaṃskāraḥ, yac cānāvaraṇamasaṅgamapratihatamasamamasamasamamanupamamaparimeyaṃ tathāgatayathābhūtajñānabalam, yadbuddhajñānabalam, balānāṃ yadbuddhajñānadarśanam, yā ca daśabalapāramitā, yaś ca caturvaiśāradyaparamasukhaparipūrṇo ’dhigamaḥ, yaś ca sarvadharmāṇāṃ paramārthābhinirhāreṇa dharmādhigamaḥ, yac ca dharmacakrapravartanam, dharmolkāpragrahaṇam, dharmabherīsaṃpratāḍanam, dharmaśaṅkhaprapūraṇam, dharmaśaṅkhapravyāharaṇam, dharmakhaḍgapraharaṇam, dharmavṛṣṭipravarṣaṇam, dharmayajñayajanam, dharmadānena sarvasattvasaṃtarpaṇam, dharmadānasaṃpravāraṇam, ye ca tatra dharmadeśanāsu buddhadharmeṣu pratyekabuddhadharmeṣu (70) śrāvakadharmeṣu vā vinītāḥ śikṣitā adhimuktā niyatāḥ saṃbodhiparāyaṇāḥ, teṣāṃ ca sarveṣāṃ yāni kuśalamūlāni, ye ca tair buddhair bhagavadbhir bodhisattvā mahāsattvā vyākṛtā anuttarāyāṃ samyaksaṃbodhau, teṣāṃ ca sarveṣāṃ yāni kuśalamūlāni ṣaṭpāramitāpratisaṃyuktāni, ye ca pratyekabuddhayānikāḥ pudgalā vyākṛtāḥ pratyekabodhau, teṣāṃ ca sarveṣāṃ yāni kuśalamūlāni, yac ca śrāvakayānikānāṃ pudgalānāṃ dānamayaṃ puṇyakriyāvastu, śīlamayaṃ puṇyakriyāvastu, bhāvanāmayaṃ puṇyakriyāvastu, yāni ca śaikṣāṇy anāsravāṇi kuśalamūlāni, yāni cāśaikṣāṇy anāsravāṇi kuśalamūlāni, yaiś ca pṛthagjanais tatra dharmakuśalamūlāny avaropitāni, teṣāṃ ca buddhānāṃ bhagavatāṃ catasṛṇāṃ parṣadāṃ bhikṣūṇāṃ bhikṣuṇīnāṃ upāsakānām upāsikānām, yac ca dānamayaṃ puṇyakriyāvastu, śīlamayaṃ puṇyakriyāvastu, bhāvanāmayaṃ puṇyakriyāvastu, yaiś ca tatra teṣāṃ buddhānāṃ bhagavatāṃ dharmaṃ deśayatāṃ devair nāgair yakṣair gandharvair asurair garuḍaiḥ kinnarair mahoragair manuṣyāmanuṣyair vā yaiś ca tiryagyonigatair api sattvaiḥ kuśalamūlāny avaropitāni, yaiś ca teṣāṃ buddhānāṃ bhagavatāṃ parinirvāpayatām api kuśalamūlāny avaropitāni, yaiś ca tatra teṣāṃ buddhānāṃ bhagavatāṃ parinirvṛtānām api kuśalamūlāny avaropitāni, buddhaṃ ca bhagavantam āgamya dharmaṃ cāgamya saṃghaṃ cāgamya manobhāvanīyāṃś ca pudgalān āgamya teṣāṃ ca sarveṣāṃ yāni kuśalamūlāni, tat sarvaṃ kuśalamūlaṃ niravaśeṣāniravaśeṣam anavaśeṣam aikadhyam abhisaṃkṣipya piṇḍayitvā tulayitvā agrayā anumodanayā anumodeta, śreṣṭhayā jyeṣṭhayā varayā pravarayā praṇītayottamayā anuttamayā niruttarayā asamayā asamasamayā anumodanayā anumodeta | evam anumodyānumodanāsahagataṃ puṇyakriyāvastu anuttarāyāṃ samyaksaṃbodhau pariṇāmayāmīti vācaṃ bhāṣeta - anuttarāyāḥ samyaksaṃbodher āhārakaṃ bhavatv iti |

de nas bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das rigs kyi bu ’am rigs kyi bu mos lus (103b1) kyi lus dang ngag gi las dang yid kyi las shin tu bsdam par bgyi’o || de ci’i slad du zhe na | bcom ldan ’das de ltar ngag gis nongs par smras pa de lta bu’i ngo bos bsod nams ma lags pa’i phung po chen po ’di skyes pa lags so || bcom ldan ’das yang las gang gis (2) bsod nams ma lags pa’i phung po chen po ’di skyes par gyur | bcom ldan ’das kyis bka’ stsal pa | rab ’byor dag gis nyes par smras pa de lta bu’i ngo bos bsod nams ma yin pa’i phung po chen po ’di tsam skyes so || rab ’byor gang dag shes rab kyi pha rol tu phyin pa zab mo (3) ’di sun dbyung bar sems par ’gyur | skur bar sems par ’gyur | phyir gzhil bar sems par ’gyur ba’i skyes bu gti mug can de dag legs par gsungs pa’i chos ’dul ba ’di nyid du rab tu ’byung bar ’gyur ro || shes rab kyi pha rol tu phyin pa ’di phyir bcil na sangs rgyas (4) bcom ldan ’das rnams kyi byang chub kyang phyir bcil bar ’gyur ro || sangs rgyas kyi byang chub phyir bcil na ’das pa dang ma ’ongs pa dang da ltar byung ba’i sangs rgyas bcom ldan ’das rnams kyi thams cad mkhyen pa nyid phyir bcil bar ’gyur ro || thams cad mkhyen pa nyid phyir bcil na (5) dam pa’i chos phyir bcil bar ’gyur ro || dam pa’i chos phyir bcil na de bzhin gshegs pa’i nyan thos kyi dge ’dun phyir bcil bar ’gyur ro || de bzhin gshegs pa’i nyan thos kyi dge ’dun phyir bcil ba de lta na ni dkon mchog gsum las thams cad nas thams cad rnam pa thams (6) cad du thams cad phyi rol du gyur pa yin pas tshes gzhal du med cing grangs med pa’i mi dge ba’i las chen po mngon par ’du byed pa yongs su ’dzin par ’gyur ro ||

須菩提謂彌勒菩薩。復有菩薩摩訶薩。於阿僧祇刹土諸佛所而作功徳。一一刹土不可計佛。其般泥洹者。乃從本發意已來。自致阿耨多羅三耶三菩。成至阿惟三佛者。乃至無餘泥洹界而般泥洹者。然後至于法盡。於是中所作功徳。其功徳度無極。及諸聲聞作布施持戒自守爲福。於有餘功徳自致無餘。諸有般泥洹佛。於其中所作功徳。至有淨戒身三昧身智慧身已脱身脱慧所現身。佛法極大哀。不可計佛天中天所説法。於其法中復學諸所有功徳。乃於諸般泥洹佛所作功徳。都計之合之。勸助爲尊。種種徳中爲極是上。其勸助者。是爲勸助。勸助已持作阿耨多羅三耶三菩。以是爲阿耨多羅三耶三菩。

. . . . . . . . . .

爾時須菩提問彌勒菩薩。若菩(16)薩於十方無量阿僧祇世界。過去無量滅度(17)諸佛。是諸佛從初發心。乃至得阿耨多羅三(18)藐三菩提。入無餘涅槃乃至法欲滅時。於是(19)中間所有應六波羅蜜善根福徳。及諸聲聞(20)弟子布施持戒修禪福徳。所有學無學無漏(21)福徳及諸佛戒品定品慧品解脱品解脱知見(22)品。大慈大悲利安衆生。無量佛法及其所説。從是法中衆生受學。是諸衆生所有福徳。及(24)諸佛滅後衆生所種福徳。合集稱量是諸福(25)徳。以最大最勝最上最妙心隨喜。隨喜已迴(26)向阿耨多羅三藐三菩提作是觀。我此福徳（27）當得阿耨多羅三藐三菩提。

2. The range of jubilation Subhuti: A Bodhisattva, a great being, considers the world with its ten directions, in every direction, extending everywhere. He considers the world systems, quite immeasurable, quite beyond reckoning, quite measureless, quite inconceivable, infinite and boundless. He considers in the past period, in each single direction, in each single world system, the Tathagatas, quite immeasurable, quite beyond reckoning, quite measureless, quite inconceivable, infinite and boundless, who have won final Nirvana in the realm of Nirvana which leaves nothing behind, - (136) their tracks cut off, their course cut off, their obstacles annulled, guides through [the world of] becoming, their tears dried up, with all their impediments crushed, their own burdens laid down, with their own weal reached, in whom the fetters of becoming are extinguished, whose thoughts are well freed by right understanding, and who have attained to the highest perfection in the control of their entire hearts. He considers them, from where they began with the production of the thought of enlightenment, proceeding to the time when they won full enlightenment, until they finally entered Nirvana in the realm of Nirvana which leaves nothing behind, and the whole span of time up to the vanishing of the good Dharma [as preached by each one of these Tathagatas]. He considers the mass of morality, the mass of concentration, the mass of wisdom, the mass of emancipation, the mass of the vision and cognition of emancipation of those Buddhas and Lords. In addition he considers the store of merit associated with the six perfections, with the achievement of the qualities of a Buddha, and with the perfections of self-confidence and of the powers; and also those associated with the perfection of the superknowledges, of comprehension, of the vows; and the store of merit associated with the accomplishment of the cognition of the all-knowing, with the solicitude for beings, the great friendliness and the great compassion, and the immeasurable and incalculable Buddha-qualities. And he also considers the full enlightenment and its happiness, and the perfection of the sovereignty over all dharmas, and the accomplishment of the measureless and unconquered supreme wonderworking power which has conquered all, and the power of the Tathagata’s cognition of what is truly real, which is without covering, attachment or obstruction, unequalled, equal to the unequalled, incomparable, without measure, and the power of the Buddha-cognition preeminent among the powers, and the vision and cognition of a Buddha, the perfection of the ten powers, the obtainment of that supreme ease which results from the four grounds of self-confidence, (137) and the obtainment of Dharma through the realization of the ultimate reality of all dharmas. He also considers the turning of the wheel of Dharma, the carrying of the torch of Dharma, the beating of the drum of Dharma, the filling up of the conch shell of Dharma, the wielding of the sword of Dharma, the pouring down of the rain of Dharma, and the refreshment of all beings through the gift of Dharma, through its presentation to them. He further considers the store of merit of all those who are educated and trained by those demonstrations of Dharma, - whether they concern the dharmas of Buddhas, or those of Pratyekabuddhas, or of Disciples, - who believe in them, who are fixed on them, who are bound to end up in full enlightenment. He also considers the store of merit, associated with the six perfections, of all those Bodhisattvas of whom those Buddhas and Lords have predicted full enlightenment. He considers the store of merit of all those persons who belong to the Pratyekabuddha vehicle, and of whom the enlightenment of a Pratyekabuddha has been predicted. He considers the meritorious work founded on giving, morality and meditational development, of the four assemblies of those Buddhas and Lords, i.e. of the monks and nuns, the laymen and laywomen. He considers the roots of good planted during all that time by Gods, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras and Mahoragas, by men and ghosts, and also by animals, at the time when those Buddhas and Lords demonstrated the Dharma, and when they entered Pairinirvana, and when they had entered Parinirvana (138) – thanks to the Buddha, the Lord, thanks to the Dharma, thanks to the Samgha, and thanks to persons of right mind-culture. [In his meditation the Bodhisattva] piles up the roots of good of all those, all that quantity of merit without exception or remainder, rolls it into one lump, weighs it, and rejoices over it with the most excellent and sublime jubilation, the highest and utmost jubilation, with none above it, unequalled, equalling the unequalled. Having thus rejoiced, he utters the remark: “I turn over into full enlightenment the meritorious work founded on jubilation. May it feed the full enlightenment [of myself and of all beings]!”

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