Bibliotheca Polyglotta

anumodanāpariṇāmanāparivartaḥ ṣaṣṭhaḥ |

bcom ldan ’das kyis bka’ (103a1) stsal pa | shā ri’i bu gang zag sems can dmyal ba chen po der skyes pa de’i lus kyi tshad lta zhog shig | de ci’i phyir zhe na | gang zag de lta bu’i rang bzhin can gyi lus kyi tshad thos nas khrag dron po kha nas skyug cing ’chi bar ’gyur ba’am ’chi ba tsam ’am sdug bsngal mi bzad (2) pa dang nad kyis reg cing tshig pa ’am de la mya ngan gyi zug rngu zhugs pa ’am g.yang sa chen por ltung ba ’am skam pa ’am rnyis par gyur na mi rung bas na | gang la nyes pa de dag yod pa’i lus de’i tshad ’jigs pa chen po can de lta bu thos par ma gyur cig ces | bcom ldan ’das kyis lus de’i (3) tshad ’di tsam du ’gyur ro zhes tshe dang ldan pa shā ri’i bu la go skabs ma phye’o ||

摩訶般若波羅蜜漚惒拘舍羅勸助品第四

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(12)　　摩訶般若波羅蜜迴向品第七

Chapter VI Dedication and jubilation

atha khalu maitreyo bodhisattvo mahāsattva āyuṣmantaṃ subhūtiṃ sthaviram āmantrayate sma - yac ca khalu punaḥ ārya subhūte bodhisattvasya mahāsattvasyānumodanāpariṇāmanāsahagataṃ puṇyakriyāvastu, yac ca sarvasattvānāṃ dānamayaṃ puṇyakriyāvastu, śīlamayaṃ puṇyakriyāvastu, bhāvanāmayaṃ puṇyakriyāvastu, idam eva tato bodhisattvasya mahāsattvasyānumodanāpariṇāmanāsahagataṃ puṇyakriyāvastu agram ākhyāyate, śreṣṭham ākhyāyate, jyeṣṭham ākhyāyate, varam ākhyāyate, pravaram ākhyāyate, praṇītam ākhyāyate, uttamam ākhyāyate, anuttamam ākhyāyate, niruttamam ākhyāyate, asamam ākhyāyate, asamasamam ākhyāyate ||

lan gnyis lan gsum du yang bcom ldan ’das la tshe dad ldan pa shā ri’i bus ’di skad ces gsol to || gang zag de’i lus kyi tshad kyis phyi ma’i skye bo la snang bar bgyis par ’gyur bas | ngag dang yid kyi las (4) byas shing bsags pa dang kun tu bsags pa dang nye bar bsags pa ’dis sems can dmyal ba chen po’i lus ’di lta bu chen po yongs su ’dzin par ’gyur ro zhes bcom ldan ’das kyis bdag la bshad du gsol | bcom ldan ’das kyis bka’ stsal pa | shā ri’i bu gang dag dang yid kyis (5) nyes par spyad pa mi dge ba’i las mngon par ’du byed pa mngon par ’dus byas pa bsags shing kun nas bsags la nye bar bsags pa ’dis yun ring po ’di tsam du sdug bsngal myong bar ’gyur ro zhes bya ba ’di nyid kyis phyi ma’i skye bo la snang ba byas par ’gyur te | shā ri’i bu sdug bsngal (6) de nyid la gzhal du med pa dang sdug bsngal mang por bshad pa gang yin pa de nyid kyis rigs kyi bu ’am rigs kyi bu mo gang dag dkar po’i skal ba can rnams skyo bar ’gyur zhing de nas de chos kyis phongs par ’gyur ba dang mthun pa’i las de dag las rnam par ldog cing bsod nams mngon par ’du byed pa (7) kho na byed de | bdag kyang de dang ’dra ba’i sdug bsngal dang phrad par mi ’gyur bar bya ba’i phyir srog gi phyir yang dam pa’i chos spong bar mi byed do ||

爾時彌勒菩薩謂須菩提。若有菩薩摩訶薩。勸助爲福。出人布施持戒自守者上。其福轉尊極上無過。菩薩摩訶薩勸助福徳。

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(13)爾時彌勒菩薩語須菩提。菩薩摩訶薩隨喜(14)福徳。於餘衆生布施持戒修禪福徳。最大最(15)勝最上最妙。

1. Supreme merit of dedication and jubilation Maitreya: On the one side we have, on the part of a Bodhisattva, the meritorious work which is founded on his rejoicing at the merit of others, and on his dedication of that merit to the utmost enlightenment of all beings; on the other side there is, on the part of all beings, the meritorious work founded on giving, on morality, on meditational development. Among these the meritorious work of a Bodhisattva founded on jubilation and dedication is declared to be the best, the most excellent and sublime, the highest and supreme, with none above it, unequalled, equalling the unequalled.

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。

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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]!”

tatra bodhisattvayānikaḥ pudgalo yair vastubhir anumodeta, yair ārambaṇair yair ākārais tac cittam utpādayet, api nu tāni vastūni tāni vā ārambaṇāni te vā ākārāstathopalabhyeran yathā nimittīkaroti? evam ukte maitreyo bodhisattvo mahāsattva āyuṣmantaṃ subhūtiṃ sthaviram etad avocat - na tāni bhadanta subhūte vastūni tāni vā ārambaṇāni te vā ākārāstathopalabhyante yathā nimittīkaroti | evam ukte āyuṣmān subhūtiḥ sthaviro maitreyaṃ bodhisattvaṃ mahāsattvam etad avocat - yadi so ’saṃvidyamānaṃ vastu asaṃvidyamānam ārambaṇam ārambaṇīkuryāt, nimittīkuryāt tat kathamasya saṃjñāviparyāsaś cittaviparyāso dṛṣṭiviparyāso na bhavet? tat kasya hetoḥ? tathā hi rāgo ’py asaṃvidyamānaṃ vastu anitye nityam iti duḥkhe sukham iti anātmany ātmeti aśubhe śubham iti vikalpya saṃkalpya utpadyate, saṃjñāviparyāsaś cittaviparyāso dṛṣṭiviparyāsaḥ | athāpi yathā vastu yathā ārambaṇaṃ yathā ākāras tathā bodhis tathā cittam, evaṃ sarvadharmāḥ sarvadhātavaḥ | yadi ca yathā vastu yathā ārambaṇaṃ yathā ākāras tathā bodhis tathā cittam, tat katamair vastubhiḥ katamair ārambaṇaiḥ katamair ākāraiḥ katamaṃ cittam anuttarāyāṃ samyaksaṃbodhau pariṇāmayati? katamad vā anumodanāsahagataṃ puṇyakriyāvastu kvānuttarāyāṃ samyaksaṃbodhau pariṇāmayati?

de skad ces bka’ stsal pa dang | bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to || (7) bcom ldan ’das rigs kyi bu ’am rigs kyi bu mo shes rab kyi pha rol tu phyin pa ’di la phyir gzhil bar sems pa de’i rgyu gang lags rkyen gang lags | bcom ldan ’das kyis bka’ stsal pa | rab ’byor rigs kyi bu ’am rigs kyi bu mo de bdud kyis byin gyis brlabs pa ’am | (104a1) shes rab ’chal par ’gyur ba dang mthun pa’i ngag gi las kyis ’di chos zab mo dag la mi dad cing rab tu dang par mi ’gyur te | rab ’byor sdig pa’i chos ’di gnyis dang ldan pas rigs kyi bu ’am rigs kyi bu mo de shes rab kyi pha rol tu phyin pa ’di la phyir ’jil bar ’gyur ro || (2) rab ’byor gzhan yang shes rab kyi pha rol tu phyin pa zab mo ’di ’chad pa dang ston pa dang nye bar ston pa na phyir gzhil bar sems par ’gyur ba gang yin pa de ni rnam pa bzhi po ’di dag dang ldan par ’gyur te | rigs kyi bu ’am rigs kyi bu mo de sdig pa’i grogs po’i lag tu son par ’gyur pa (3) ’am | mngon par mi brtson par ’gyur ba ’am | phung po la mngon par zhen par ’gyur ba ’am | bdag la stod cing gzhan la smod de nyes pa’i skabs tshol bar ’gyur ba’o || ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa las dmyal pa’i le’u zhes bya ste bdun (4) pa’o || || shes rab kyi pha rol tu phyin pa brgyad stong pa | bam po dgu pa | de nas bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to ||

署是菩薩有徳之人。持心能作是求阿耨多羅三耶三菩。乃至作是心欲有所得。彌勒菩薩語須菩提其不作是求。乃能有所得。 .. .. ..

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若菩薩作是念。(28)我以是心迴向阿耨多羅三藐三菩提。如心(29)所縁是諸縁諸事爲可得不。彌勒言。是諸縁(548a1)諸事不可得。如心取相。須菩提言。若是諸縁(2)諸事不爾者。是人將無想顛倒見顛倒心顛(3)倒。無常謂常。苦謂樂。不淨謂淨。無我謂我。(4)生想顛倒見顛倒心顛倒。若諸縁諸事如實(5)者。菩提亦如是。心亦如是。若諸縁諸事菩提(6)及心無異者。何等是隨喜心迴向阿耨多羅(7)三藐三菩提。

3. A metaphysical problem Now, as concerns these foundations through which the person belonging to the Bodhisattva-vehicle has rejoiced, concerning those objective supports and points of view, through which he has raised that thought, - would those foundations, objective supports and points of view he apprehended in such a way that they would be treated as signs? Maitreya: No, they would not. (139) Subhuti: If he treated as an objective support or as a sign that foundation which does not exist, and that objective support which does not exist, would he then not have a perverted perception, perverted thought, perverted views? For in a greedy person also, when he has discriminated a nonexisting entity [foundation] and pondered on it – thinking that there is permanence in the impermanent, ease in suffering, the self in what is not the self, loveliness in what is repulsive – there arises a perverted perception, perverted thought, perverted view. And as the foundation [entity], the objective support, the point of view [are non-existent], so is enlightenment, so is the thought [of enlightenment] and so all dharmas, all elements. But then on which foundations, by which objective supports, or points of view does he turn over what thought into full enlightenment, or what meritorious work founded on jubilation does he turn over into what utmost, right and perfect enlightenment?

(71) atha khalu maitreyo bodhisattvo mahāsattva āyuṣmantaṃ subhūtiṃ sthaviram etad avocat - nedam ārya subhūte navayānasaṃprasthitasya bodhisattvasya mahāsattvasya purato bhāṣitavyaṃ nopadeṣṭavyam | tat kasya hetoḥ? yad api hi syāttasya śraddhāmātrakaṃ premamātrakaṃ prasādamātrakaṃ gauravamātrakam, tad api tasya sarvam antardhīyeta | avinivartanīyasyedam ārya subhūte bodhisattvasya mahāsattvasya purato bhāṣitavyam upadeṣṭavyam | yo vā kalyāṇamitropastabdho sattvo mahāsattvo bhavet, so ’tra nāvaleṣyate na saṃleṣyate na vipatsyati na viṣādam āpatsyate, na vipṛṣṭhīkariṣyati mānasam, na bhagnapṛṣṭhīkariṣyati, notrasiṣyati na saṃtrasiṣyati na saṃtrāsam āpatsyate | evaṃ ca bodhisattvena mahāsattvenānumodanāsahagataṃ puṇyakriyāvastu sarvajñatāyāṃ pariṇāmayitavyam ||

bcom ldan ’das shes rab kyi pha rol tu phyin pa ni mngon par mi brtson pa dang dge ba’i rtsa ba dang bral (5) ba dang sdig pa’i grogs po’i lag tu song bas mos par dka’o || bcom ldan ’das kyis bka’ stsal pa | de de bzhin no rab ’byor de de bzhin te | rab ’byor shes rab kyi pha rol tu phyin pa ni mngon par mi brtson pa dang dge ba’i rtsa ba chud pa dang blo zhan pa dang don du mi gnyer ba dang thos pa nyung ba dang (6) shes rab zhan pa dang sdig pa’i grogs pos nye bar brtan pa dang legs par mi nyan pa dang mi ’dri ba’i rang bzhin can dang dge ba’i chos la ni brtson pas mos bar dka’o || rab ’byor gyis gsol pa | bcom ldan ’das e ma shes rab kyi pha rol tu phyin pa ni mos par dka’ ba’i slad du ’di ci tsam (7) du zab pa lags | bcom ldan ’das kyis bka’ stsal pa | rab ’byor gzugs ni ma bcings ma grol ba’o || de ci’i phyir zhe na | rab ’byor gzugs ngo bo nyid med pa’i phyir gzugs ma bcings ma grol ba’o || rab ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam (104b1) par shes pa ni ma bcings ma grol ba’o ||

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彌勒言。須菩提。如是迴向法不(8)應於新發意菩薩前説。所以者何。是人所有(9)信樂恭敬淨心皆當滅失。須菩提。如是迴向(10)法應於阿毘跋致菩薩前説。若與善知識相(11)隨者説。是人聞是不驚不怖不沒不退。菩薩(12)隨喜福徳應如是迴向薩婆若。

Maitreya: This should not be taught or expounded in front of a Bodhisattva who has newly set out in the vehicle. For he would lose that little faith, which is his, that little affection, serenity and respect which are his. In front of an irreversible Bodhisattva should this be taught and expounded. Alternatively, a Bodhisattva who is propped up by a good friend would thereby not be cowed, nor become stolid, nor cast down, nor depressed, would not turn his mind away from it, nor have his back broken, nor tremble, be frightened, be terrified. (140) And thus should the Bodhisattva turn over into all-knowledge the meritorious work founded on jubilation.

atha khalv āyuṣmān subhūtiḥ sthaviro maitreyaṃ bodhisattvaṃ mahāsattvam etad avocat - yena maitreya cittenānumodya yat pariṇāmayati, tac cittaṃ kṣīṇaṃ niruddhaṃ vigataṃ vipariṇatam | tat katamat tac cittaṃ yena pariṇāmayati anuttarāyai samyaksaṃbodhaye? katamad vā tac cittam anumodanāsahagataṃ puṇyakriyāvastu yat pariṇāmayaty anuttarāyai samyaksaṃbodhaye? kathaṃ vā śakyaṃ cittena cittaṃ pariṇāmayituṃ yadā dvayoś cittayoḥ samavadhānaṃ nāsti, na ca taccittasvabhāvatā śakyā pariṇāmayitum?

de ci’i phyir zhe na | rab ’byor rnam par shes pa ngo bo nyid med pa’i phyir rnam par shes pa ma bcings ma grol ba’o || rab ’byor gzugs kyi sngon gyi mtha’ ma bcings ma grol ba’o ||

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所用心迴向。(13)是心即盡即滅。何等心是迴向阿耨多羅三(14)藐三菩提。若用心心迴向。是二心不倶。又心(15)性不可得迴向。

Subhuti: The thought by which one has rejoiced and turned over, or dedicated that [wholesome root connected with jubilation], - that thought of [rejoicing] is [at the time of turning over] extinct, stopped, departed, reversed. Therefore, what is that thought by which one turns over to full enlightenment? Or what is that thought which turns over into full enlightenment the meritorious work founded on jubilation? Or, if no two thoughts can ever meet, how can one by thought turn over, or dedicate, thought? Nor is it possible to turn over [or to overturn, to transform] that thought as far as its own being is concerned.

atha khalu śakro devānām indra āyuṣmantaṃ subhūtiṃ sthaviram etad avocat - mā khalv ārya subhūte navayānasaṃprasthitā bodhisattvā mahāsattvā imaṃ nirdeśaṃ śrutvotrasiṣuḥ saṃtrasiṣuḥ saṃtrāsam āpatsyante? kathaṃ cārya subhūte bodhisattvena mahāsattvena tadanumodanāsahagataṃ puṇyakriyāvastu anuttarāyai samyaksaṃbodhaye pariṇāmayitavyam? kathaṃ cānumodanāsahagataṃ puṇyakriyāvastu parigṛhṇatā anumodanāsahagataṃ cittaṃ pariṇāmayatā tad anumodanāsahagataṃ cittaṃ suparigṛhītaṃ supariṇāmitaṃ bhavati?

de ci’i phyir zhe na | rab ’byor gzugs la sngon gyi mtha’i (2) ngo bo nyid med pa’i phyir ro ||

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爾時釋提桓因語須菩提。新(16)發意菩薩聞是事將無驚怖耶。菩薩今云何(17)以隨喜福徳如實迴向。

Sakra: The Bodhisattvas who have newly set out in the vehicle should beware of being afraid when they have heard this exposition. How then should a Bodhisattva turn that meritorious work founded on jubilation over into full enlightenment? And how does someone who takes hold of the meritorious work founded on jubilation succeed in taking hold of that thought connected with jubilation, and how does one who turns over the thought connected with jubilation succeed in turning it over?

atha khalv āyuṣmān subhūtiḥ sthaviro maitreyaṃ bodhisattvaṃ mahāsattvam ārabhya maitreyaṃ bodhisattvaṃ mahāsattvam adhiṣṭhānaṃ kṛtvā maitreyaṃ bodhisattvaṃ mahāsattvam āmantrayate sma - iha maitreya bodhisattvo mahāsattvas teṣām atītānāṃ buddhānāṃ bhagavatāṃ chinnavartmanāṃ chinnavartmanīnāṃ chinnaprapañcabhavanetrīkāṇāṃ paryāttabāṣpāṇāṃ marditakaṇṭakānām apahṛtabhārāṇām anuprāptasvakārthānāṃ parikṣīṇabhavasaṃyojanānāṃ samyagājñāsuvimuktacittānāṃ sarvacetovaśiparamapāramitāprāptānāṃ daśasu dikṣu aprameyāsaṃkhyeyeṣu trisāhasramahāsāhasreṣu lokadhātuṣu ekaikasyāṃ diśi ekaikasmiṃś ca trisāhasramahāsāhasre lokadhātau aprameyāsaṃkhyeyānāṃ buddhānāṃ bhagavatāṃ parinirvṛtānāṃ yāvat prathamacittotpādam upādāya yāvac cānuttarāṃ samyaksaṃbodhim abhisaṃbuddhānāṃ yāvac cānupadhiśeṣe nirvāṇadhātau parinirvṛtānāṃ yāvac ca saddharmo nāntarhitaḥ, etasminn antare yāni teṣāṃ buddhānāṃ bhagavatāṃ kuśalamūlāni pāramitāpratisaṃyuktāni, yaś ca teṣāṃ buddhānāṃ bhagavatāṃ puṇyābhisaṃskāraḥ kuśalamūlābhisaṃskāraḥ, yaś ca teṣāṃ buddhānāṃ bhagavatāṃ śīlaskandhaḥ samādhiskandhaḥ prajñāskandho vimuktiskandho vimuktijñānadarśanaskandhaḥ, (72) yā ca hitaiṣitā, yā ca mahāmaitrī, yā ca mahākaruṇā, ye cāprameyāsaṃkhyeyā buddhaguṇāḥ, yaś ca tair buddhair bhagavadbhir dharmo deśitaḥ, ye ca tasmin dharme śikṣitā adhimuktāḥ pratiṣṭhitāḥ, teṣāṃ ca yāni kuśalamūlāni, ye ca tair buddhair bhagavadbhir bodhisattvā mahāsattvā vyākṛtā anuttarāyāṃ samyaksaṃbodhau, teṣāṃ ca yāni kuśalamūlāni ṣaṭpāramitāpratisaṃyuktāni, ye ca pratyekabuddhayānikāḥ pudgalā vyākṛtāḥ pratyekabodhau, teṣāṃ ca yāni kuśalamūlāni, yāni ca śrāvakayānikānāṃ pudgalānāṃ dānamayāni kuśalamūlāni śīlamayāni kuśalamūlāni bhāvanāmayāni kuśalamūlāni, yāni ca śaikṣāṇy anāsravāṇi kuśalamūlāni, yāni cāśaikṣāṇy anāsravāṇi kuśalamūlāni, yaiś ca tasmin dharme pṛthagjanaiḥ kuśalamūlāny avaropitāni, yaiś ca devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyair vā sa dharmaḥ śrutaḥ, śrutvā ca kuśalamūlāny avaropitāni, yaiś ca tiryagyonigatair api sattvaiḥ sa dharmaḥ śrutaḥ, śrutvā ca kuśalamūlāny avaropitāni, yaiś ca teṣu buddheṣu bhagavatsu parinirvāpayatsu parinirvṛteṣu ca kuśalamūlāny avaropitāni, teṣāṃ ca sarveṣāṃ yāni kuśalamūlāni, tāni sarvāṇyekato ’bhisaṃkṣipya piṇḍayitvā tulayitvā niravaśeṣya niravaśeṣam anumodeta | anumodyānumodanāsahagataṃ puṇyakriyāvastu anuttarāyāṃ samyaksaṃbodhau pariṇāmayate, pariṇāmayato bodhisattvasya mahāsattvasya kathaṃ na saṃjñāviparyāso na cittaviparyāso na dṛṣṭiviparyāso bhavati?

rab ’byor gzugs kyi phyi ma’i mtha’ ma bcings ma grol ba’o || de ci’i phyir zhe na | rab ’byor gzugs phyi ma’i mtha’i ngo bo nyid med pa’i phyir ro ||

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爾時須菩提因彌勒(18)菩薩作是言。菩薩於過去諸佛。道已斷行已(19)滅戲論盡。滅蕀刺除重擔。得己利盡有結。(20)正智解脱心得自在。無量阿僧祇世界中滅(21)度諸佛。所有善根福徳勢力。及諸弟子於諸(22)佛所。所種善根合集稱量。是諸福徳以最大(23)最勝最上最妙心隨喜。隨喜已迴向阿耨多(24)羅三藐三菩提。是菩薩今當云何不墮想顛(25)倒見顛倒心顛倒。

Thereupon, the Venerable Subhuti turned his mind to the Bodhisattva Maitreya, concentrated his mind on him, and spoke thus (141,1): Here the Bodhisattva considers the merit connected with the past Buddhas and Lords, in the way we described before [i.e. 135-38]. He piles up the wholesome roots of all those, all that quantity of wholesome roots without exception and remainder, rolls it into one lump, weighs it, and rejoices over it. He then turns the meritorious work founded on jubilation over to full enlightenment. (142) How can the Bodhisattva when he turns over, be without perverted perception, perverted thought, perverted view?

evam ukte maitreyo bodhisattvo mahāsattva āyuṣmantaṃ subhūtiṃ sthaviram etad avocat - saced ārya subhūte bodhisattvo mahāsattvo yena cittena yat pariṇāmayati, tasmiṃś citte na cittasaṃjñī bhavati | evaṃ bodhisattvena mahāsattvenānumodanāsahagataṃ puṇyakriyāvastu anuttarāyai samyaksaṃbodhaye pariṇāmitaṃ bhavati, yathā tac cittaṃ na saṃjānīte idaṃ tac cittam iti | evaṃ bodhisattvasya mahāsattvasya na saṃjñāviparyāso na cittaviparyāso na dṛṣṭiviparyāso bhavati | atha yena cittena yat pariṇāmayati, tac cittaṃ saṃjānīte idaṃ tac cittam iti cittasaṃjñī bhavati | evaṃ bodhisattvasya mahāsattvasya saṃjñāviparyāsaś cittaviparyāso dṛṣṭiviparyāso bhavati | sacet punar bodhisattvo mahāsattvo yac cittaṃ pariṇāmayati, tac cittam evaṃ saṃjānīte, evaṃ samanvāharati | tac cittaṃ samanvāhriyamāṇam eva kṣīṇaṃ kṣīṇam ity evaṃ saṃjānīte, niruddhaṃ vigataṃ vipariṇatam ity evaṃ saṃjānīte | yac ca kṣīṇaṃ na tac chakyaṃ pariṇāmayitum | yenāpi cittena pariṇāmyate, tasyāpi cittasya saiva dharmatā | yair api dharmaiḥ pariṇāmyate, teṣām api dharmāṇāṃ saiva dharmatā | yeṣv api dharmeṣu pariṇāmyate, teṣām api dharmāṇāṃ saiva dharmateti | saced evaṃ pariṇāmayati, samyak pariṇāmayati, na mithyā pariṇāmayati | evaṃ ca bodhisattvena mahāsattvena pariṇāmayitavyam ||

rab ’byor gzugs kyi da ltar byung ba ma bcings ma grol ba’o || de ci’i phyir zhe na | rab (3) ’byor gzugs la da ltar byung ba’i ngo bo nyid med pa’i phyir ro || rab ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa’i sngon gyi mtha’ ma bcings ma grol ba’o || de ci’i phyir zhe na | rab ’byor rnam par shes pa la sngon gyi mtha’i ngo bo nyid med pa’i phyir ro || (4) rab ’byor rnam par shes pa’i phyi ma’i mtha’ ma bcings ma grol ba’o || de ci’i phyir zhe na | rab ’byor rnam par shes pa la phyi ma’i mtha’i ngo bo nyid med pa’i phyir ro || rab ’byor rnam par shes pa’i da ltar byung ba ma bcings ma grol ba’o || de ci’i phyir zhe na | rab ’byor rnam par (5) shes pa la da ltar byung ba’i ngo bo nyid med pa’i phyir ro || rab ’byor gyis gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa ni mi brtson pa dang dge ba’i rtsa ba ma bsags pa dang sdig pa’i grogs po’i lag tu song ba dang bdud kyi dbang du gyur pa dang le lo can dang brtson ’grus zhan (6) pa dang dran pa nyams pa dang shes rab ’tshal pas mos par dka’ zhing mchog tu mos par dka’ ba lags so || bcom ldan ’das kyis bka’ stsal pa | de de bzhin no rab ’byor de de bzhin te | rab ’byor shes rab kyi pha rol tu phyin pa ni mi brtson pa dang dge ba’i rtsa ba ma bsags pa dang (7) sdig pa’i grogs po’i lag tu song ba dang bdud kyi dbang du gyur pa dang le lo can dang brtson ’grus zhan pa dang dran pa nyams pa dang shes rab ’chal bas mos sar dka’ ba yin te | rab ’byor shes rab kyi pha rol tu phyin pa ni mchog tu mos par dka’ ba yin no || de ci’i phyir zhe na | rab ’byor (105a1) gzugs rnam par dag pa gang yin pa de ni ’bras bu rnam par dag pa ’bras bu rnam par dag pa gang yin pa de ni gzugs rnam par dag pa ste | rab ’byor de ltar na gzugs rnam par dag pa dang ’bras bu rnam par dag pa ’di ni gnyis su med cing gnyis su byar med de tha mi (2) dad cing ma chad pa’o || rab ’byor de ltar na ’bras bu rnam par dag pas na gzugs rnam par dag pa gzugs rnam par dag pas na ’bras bu rnam par dag pa’o || rab ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa rnam par dag pa gang yin pa de ni (3) ’bras bu rnam par dag pa’o ’bras bu rnam par dag pa gang yin pa de ni rnam par shes pa rnam par dag pa ste | rab ’byor de ltar na rnam par shes pa rnam par dag pa dang ’bras bu rnam par dag pa ’di ni gnyis su med cing gnyis su byar med de tha mi dad cing ma chad pa’o || rab ’byor de (4) ltar na ’bras bu rnam par dag pas na rnam par shes pa rnam par dag pa rnam par shes pa rnam par dag pas ’bras bu rnam par dag pa’o ||

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若是菩薩用是心迴向阿(26)耨多羅三藐三菩提。於是心中不生心相。則(27)是迴向阿耨多羅三藐三菩提。若是菩薩於(28)是心中而生心相。則墮想顛倒見顛倒心顛(29)倒。若菩薩隨喜時。是心盡滅相。如實知盡(548b1)滅相。盡滅相法則不可迴向。迴向心亦如是(2)相。所迴向法亦如是相。若能如是迴向。是名(3)正迴向。菩薩摩訶薩應以隨喜福徳如是迴(4)向。

4. How perverted views can be avoided Maitreya: The Bodhisattva must not, as a result of the thought by which he turns that over, become one who perceives a thought. It is thus that the meritorious work founded on jubilation becomes something which is turned over into full enlightenment. If he does not perceive that thought, [identifying it] as ‘this is that thought,’ then a Bodhisattva has no perverted perception, thought or view. But if he perceives the thought by which he turns that over, [identifying it] as ‘this is that thought,’ then he becomes one who perceives thought. As a result he has a perverted perception, thought and view. But a Bodhisattva turns over rightly, not wrongly, when he perceives and brings to mind the thought which turns over (143,1) in such a way that he regards it as ‘just extinct, extinct,’ as ‘stopped, departed, reversed’; and when he reflects that what is extinct that canot be turned over; and that this [extinctness, etc.] is the very dharmic nature also of that thought by which one turns over, and also of the dharmas through which one turns over, as well as of the dharmas to which one turns over. It is thus that the Bodhisattva should turn over.

punar aparam ārya subhūte bodhisattvena mahāsattvena yathā atītānām evam anāgatānāṃ buddhānāṃ bhagavatāṃ chinnavartmanāṃ chinnavartmanīnāṃ chinnaprapañcabhavanetrīkāṇām aprameyāṇām asaṃkhyeyānāṃ (73) yāvat prathamacittotpādam upādāya yāvac cānuttarāṃ samyaksaṃbodhim abhisaṃbhotsyante, yāvac cānupadhiśeṣe nirvāṇadhātau parinirvāsyanti, yāvac ca saddharmo nāntardhāsyati, etasminn antare yāni teṣāṃ buddhānāṃ bhagavatāṃ pāramitāpratisaṃyuktāni kuśalamūlāni, yaś ca teṣāṃ buddhānāṃ bhagavatāṃ śīlaskandhaḥ samādhiskandhaḥ prajñāskandho vimuktiskandho vimuktijñānadarśanaskandhaḥ, yā ca hitaiṣitā, yā ca mahāmaitrī, yā ca mahākaruṇā, ye cāprameyāsaṃkhyeyā buddhaguṇāḥ, ye ca te buddhā bhagavanto dharmaṃ deśayiṣyanti, ye ca tasmin dharme śikṣiṣyante ’dhimokṣayiṣyanti pratiṣṭhāsyanti, teṣāṃ ca yāni kuśalamūlāni yāṃś ca te buddhā bhagavanto bodhisattvān mahāsattvān vyākariṣyanti anuttarāyāṃ samyaksaṃbodhau, teṣāṃ ca yāni ṣaṭpāramitāpratisaṃyuktāni kuśalamūlāni, yāṃś ca te buddhā bhagavantaḥ pratyekabuddhayānikān pudgalān vyākariṣyanti pratyekabodhau, teṣāṃ ca yāni kuśalamūlāni, yāni ca śrāvakayānikānāṃ pudgalānāṃ dānamayāni kuśalamūlāni śīlamayāni kuśalamūlāni bhāvanāmayāni kuśalamūlāni, yāni ca śaikṣāṇy anāsravāṇi kuśalamūlāni, yāni cāśaikṣāṇy anāsravāṇi kuśalamūlāni, ye ca tasmin dharme pṛthagjanāḥ kuśalamūlāny avaropayiṣyanti, ye ca devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāḥ kuśalamūlāny avaropayiṣyanti, ye ca tiryagyonigatā api sattvāstaṃ dharmaṃ śroṣyanti, śrutvā ca kuśalamūlāny avaropayiṣyanti, ye ca sattvās teṣu buddheṣu bhagavatsu parinirvāyatsu parinirvṛteṣu ca kuśalamūlāny avaropayiṣyanti, teṣāṃ ca sarveṣāṃ yāni kuśalamūlāni, tāni sarvāṇyekato ’bhisaṃkṣipya piṇḍayitvā tulayitvā niravaśeṣya niravaśeṣam anumoditavyāni | anumodyānumodanāsahagataṃ puṇyakriyāvastu anuttarāyai samyaksaṃbodhaye pariṇāmayato bodhisattvasya mahāsattvasya kathaṃ na saṃjñāviparyāso na cittaviparyāso na dṛṣṭiviparyāso bhavati? saced bodhisattvo mahāsattvo yena cittena yat pariṇāmayati, tasmiṃś citte na cittasaṃjñī bhavati | evaṃ bodhisattvena mahāsattvenānumodanāsahagataṃ puṇyakriyāvastu anuttarāyai samyaksaṃbodhaye pariṇāmitaṃ bhavati | sa yathā tac cittaṃ na saṃjānīte idaṃ cittam iti, evaṃ bodhisattvasya mahāsattvasya na saṃjñāviparyāso na cittaviparyāso na dṛṣṭiviparyāso bhavati | atha yena cittena yat pariṇāmayati tac cittaṃ saṃjānīte - idaṃ tac cittam iti cittasaṃjñī bhavati | evaṃ bodhisattvasya mahāsattvasya saṃjñāviparyāsaś cittaviparyāso dṛṣṭiviparyāso bhavati | sacet punar bodhisattvo mahāsattvo yac cittaṃ pariṇāmayati tac cittam evaṃ saṃjānīte evaṃ samānvāharati, tac cittaṃ samanvāhriyamāṇam eva kṣīṇaṃ kṣīṇam ity evaṃ saṃjānīte, niruddhaṃ vigataṃ vipariṇatam ity evaṃ saṃjānīte | yac ca kṣīṇaṃ na tac chakyaṃ pariṇāmayitum | yenāpi cittena pariṇāmyate, tasyāpi cittasya saiva dharmatā | yair api dharmaiḥ pariṇāmyate, teṣām api dharmāṇāṃ saiva dharmatā | yeṣv api dharmeṣu pariṇāmyate, teṣām api dharmāṇāṃ saiva dharmateti | saced evaṃ pariṇāmayati, samyakpariṇāmayati, na mithyā pariṇāmayati | evaṃ ca bodhisattvena mahāsattvena pariṇāmayitavyam ||

rab ’byor gzhan yang gzugs rnam par dag pa gang yin pa de ni thams cad mkhyen pa nyid rnam par dag pa thams cad mkhyen pa nyid rnam par dag (5) pa gang yin pa de ni gzugs rnam par dag pa ste | rab ’byor de ltar na gzugs rnam par dag pa dang thams cad mkhyen pa nyid rnam par dag pa ’di ni gnyis su med de gnyis su byar med cing tha mi dad cing ma chad pa’o || rab ’byor de ltar na thams cad mkhyen pa nyid rnam par dag pas na gzugs rnam (6) par dag pa gzugs rnam par dag pas na thams cad mkhyen pa nyid rnam par dag pa’o || rab ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa rnam par dag pa gang yin pa de ni thams cad mkhyen pa nyid rnam par dag pa’o thams cad mkhyen pa nyid rnam par dag pa gang yin pa de (7) ni rnam par shes pa rnam par dag pa ste | rab ’byor de ltar na rnam par shes pa rnam par dag pa dang thams cad mkhyen pa nyid rnam par dag pa ’di ni gnyis su med cing gnyis su byar med de tha mi dad cing ma chad pa’o || rab ’byor de ltar na thams cad mkhyen pa nyid rnam par dag pas na rnam par (105b1) shes pa rnam par dag pa’o rnam par shes pa rnam par dag pas na thams cad mkhyen pa nyid rnam par dag pa’o || de nas bcom ldan ’das la tshe dang ldan pa shā ri’i bus ’di skad ces gsol to || bcom ldan ’das shes rab kyi pha rol tu phyin pa ni zab bo || bcom ldan ’das kyis (2) bka’ stsal pa | shā ri’i bu rnam par dag pa’i phyir ro || shā ri’i bus gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa ni gsal bar bgyid pa’o || bcom ldan ’das kyis bka’ stsal pa | shā ri’i bu rnam par dag pa’i phyir ro || shā ri’i bus gsol pa | bcom ldan (3) ’das shes rab kyi pha rol tu phyin pa ni snang bar bgyid pa’o || bcom ldan ’das kyis bka’ stsal pa | shā ri’i bu rnam par dag pa’i phyir ro || shā ri’i bus gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa ni mtshams sbyor ba ma mchis pa’o || bcom ldan ’das kyis bka’ (4) stsal pa | shā ri’i bu rnam par dag pa’i phyir ro ||

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He should [in 145-49] consider the future Buddhas, the present Buddhas, the past, future and present Buddhas in the same way in which he considered the past Buddhas.

(74) punar aparam ārya subhūte bodhisattvena mahāsattvena pratyutpannānāṃ buddhānāṃ bhagavatāṃ chinnavartmanāṃ chinnavartmanīnāṃ chinnaprapañcabhavanetrīkāṇām aprameyāṇām asaṃkhyeyānām aprameyāsaṃkhyeyeṣu trisāhasra mahāsāhasreṣu lokadhātuṣu tiṣṭhatāṃ dhriyamāṇānāṃ yāpayatāṃ yāvat prathamacittotpādam upādāya yāvac cānuttarāṃ samyaksaṃbodhim abhisaṃbudhyante, yāvac ca nirupadhiśeṣe nirvāṇadhātau parinirvānti, yāvac ca saddharmo nāntardadhāti, etasminn antare yāni teṣāṃ buddhānāṃ bhagavatāṃ pāramitāpratisaṃyuktāni kuśalamūlāni, yaś ca teṣāṃ buddhānāṃ bhagavatāṃ śīlaskandhaḥ samādhiskandhaḥ prajñāskandho vimuktiskandho vimuktijñānadarśanaskandhaḥ, yā ca hitaiṣitā, yā ca mahāmaitrī, yā ca mahākaruṇā, ye cāprameyāsaṃkhyeyā buddhaguṇāḥ, yaṃ ca te buddhā bhagavanto dharmaṃ deśayanti, ye ca tasmin dharme śikṣante ’dhimokṣayanti pratitiṣṭhanti, teṣāṃ ca yāni kuśalamūlāni, yāṃś ca te buddhā bhagavanto bodhisattvān mahāsattvān vyākurvanti anuttarāyāṃ samyaksaṃbodhau, teṣāṃ ca yāni ṣaṭpāramitāpratisaṃyuktāni kuśalamūlāni, yāṃś ca te buddhā bhagavantaḥ pratyekabuddhayānikān pudgalān vyākurvanti pratyekabodhau, teṣāṃ ca yāni kuśalamūlāni, yāni ca śrāvakayānikānāṃ pudgalānāṃ dānamayāni kuśalamūlāni śīlamayāni kuśalamūlāni bhāvanāmayāni kuśalamūlāni, yāni ca śaikṣāṇy anāsravāṇi kuśalamūlāni, yāni cāśaikṣāṇy anāsravāṇi kuśalamulāni, ye ca tasmin dharme pṛthagjanāḥ kuśalamūlāny avaropayanti, ye ca devānāgayakṣagandharvāsuragaruḍakinnaramahoragā manuṣyāmanuṣyā vā taṃ dharmaṃ śṛṇvanti, śrutvā ca kuśalamūlāny avaropayanti, ye ca tiryagyonigatā api sattvāstaṃ dharmaṃ śṛṇvanti, śrutvā ca kuśalamūlāny avaropayanti, ye ca teṣu buddheṣu bhagavatsu parinirvāyatsu parinirvṛteṣu ca kuśalamūlāny avaropayanti, teṣāṃ ca sarveṣāṃ yāni kuśalamulāni, tāni sarvāṇyekato ’bhisaṃkṣipya piṇḍayitvā tulayitvā niravaśeṣya niravaśeṣam anumoditavyāni | anumodyānumodanāsahagataṃ puṇyakriyāvastu anuttarāyai samyaksaṃbodhaye pariṇāmayato bodhisattvasya mahāsattvasya kathaṃ na saṃjñāviparyāso na cittaviparyāso na dṛṣṭiviparyāso bhavati? saced bodhisattvo mahāsattvo yena cittena yat pariṇāmayati, tasmiṃś citte na cittasaṃjñī bhavati | evaṃ bodhisattvena mahāsattvenānumodanāsahagataṃ puṇyakriyāvastu anuttarāyai samyaksaṃbodhaye pariṇāmitaṃ bhavati - yathā tac cittaṃ na saṃjānīte idaṃ tac cittam iti | evaṃ bodhisattvasya mahāsattvasya na saṃjñāviparyāso na cittaviparyāso na dṛṣṭiviparyāso bhavati | atha yena cittena yat pariṇāmayati tac cittaṃ saṃjānīte idaṃ tac cittam iti cittasaṃjñī bhavati | evaṃ bodhisattvasya mahāsattvasya saṃjñāviparyāsaś cittaviparyāso dṛṣṭiviparyāso bhavati | sacet punar bodhisattvo mahāsattvo yac cittaṃ pariṇāmayati, tac cittam evaṃ saṃjānīte evaṃ samanvāharati - tac cittaṃ samanvāhriyamāṇam eva kṣīṇaṃ kṣīṇam ity evaṃ saṃjānīte, niruddhaṃ vigataṃ vipariṇatam ity evaṃ saṃjānīte | yac ca kṣīṇaṃ na tac chakyaṃ pariṇāmayitum | yenāpi cittena pariṇāmyate, tasyāpi cittasya saiva dharmatā | yair api dharmaiḥ pariṇāmyate, teṣām api dharmāṇāṃ (75) saiva dharmatā | yeṣv api dharmeṣu pariṇāmyate, teṣām api dharmāṇāṃ saiva dharmateti | saced evaṃ pariṇāmayati, samyakpariṇāmayati, na mithyā pariṇāmayati | evaṃ ca bodhisattvena mahāsattvena pariṇāmayitavyam ||

shā ri’i bus gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa ni kun nas nyon mongs pa ma mchis pa’o || bcom ldan ’das kyis bka’ stsal pa | shā ri’i bu rnam par dag pa’i phyir ro || shā ri’i bus gsol pa | bcom (5) ldan ’das shes rab kyi pha rol tu phyin pa ni thob pa ma mchis pa mngon par rtogs pa ma mchis pa’o || bcom ldan ’das kyis bka’ stsal pa | shā ri’i bu rnam par dag pa’i phyir ro || shā ri’i bus gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa ni mngon par ’grub pa ma (6) mchis pa’o || bcom ldan ’das kyis bka’ stsal pa | shā ri’i bu rnam par dag pa’i phyir ro || shā ri’i bus gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa ni ’dod pa’i khams dang gzugs kyi khams dang gzugs med pa’i khams su shin tu skye ba ma mchis pa’o || 105b.7)] bcom ldan ’das kyis bka’ stsal pa | shā ri’i bu rnam par dag pa’i phyir ro || shā ri’i bus gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa ni ma ’tshal yang dag par ma ’tshal ba’o || bcom ldan ’das kyis bka’ stsal pa | shā ri’i bu rnam par dag pa’i phyir ro || shā ri’i (106a1) bus gsol pa | bcom ldan ’das yang shes rab kyi pha rol tu phyin pa ni ci zhig ma ’tshal zhing yang dag par ma ’tshal | bcom ldan ’das kyis bka’ stsal pa | shā ri’i bu shes rab kyi pha rol tu phyin pa ni gzugs mi shes yang dag par mi shes so || de ci’i phyir (2) zhe na | shā ri’i bu rnam par dag pa’i phyir ro || shā ri’i bu de bzhin du shes rab kyi pha rol tu phyin pa ni tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa mi shes yang dag par mi shes so ||

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punar aparam ārya subhūte bodhisattvo mahāsattvo ’tītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ chinnavartmanāṃ chinnavartmanīnāṃ chinnaprapañcabhavanetrīkāṇām aprameyāṇām asaṃkhyeyānāṃ yāvat prathamacittotpādam upādāya yāvac cānuttarāṃ samyaksaṃbodhim abhisaṃbuddhā abhisaṃbhotsyante abhisaṃbudhyante ca, yāvac ca nirupadhiśeṣe nirvāṇadhātau parinirvṛtāḥ parinirvāsyanti parinirvānti ca, yāvac ca saddharmo nāntarhito nāntardhāsyati nāntardadhāti ca, etasminn antare yāni teṣāṃ buddhānāṃ bhagavatāṃ ṣaṭpāramitāpratisaṃyuktāni kuśalamūlāni, yaś ca teṣāṃ buddhānāṃ bhagavatāṃ śīlaskandhaḥ samādhiskandhaḥ prajñāskandho vimuktiskandho vimuktijñānadarśanaskandhaḥ, yā ca hitaiṣitā, yā ca mahāmaitrī, yā ca mahākaruṇā, ye cāprameyāsaṃkhyeyā buddhaguṇāḥ, yaiś ca tair buddhair bhagavadbhir dharmo deśito deśayiṣyate deśyate ca, ye ca tasmin dharme śikṣitāḥ śikṣiṣyante śikṣante ca, adhimuktā adhimokṣayiṣyanti adhimokṣayanti ca, sthitāḥ sthāsyanti tiṣṭhanti ca, teṣāṃ ca sarveṣāṃ yāni kuśalamūlāni, ye ca tair buddhair bhagavadbhir bodhisattvā mahāsattvā vyākṛtā vyākariṣyante vyākriyante cānuttarāyāṃ samyaksaṃbodhau, teṣāṃ ca sarveṣāṃ yāni kuśalamūlāni, ye ca pratyekabuddhayānikāḥ pudgalā vyākṛtā vyākariṣyante vyākriyante ca pratyekabodhau, teṣāṃ ca sarveṣāṃ yāni kuśalamūlāni, yāni ca śrāvakayānikānāṃ pudgalānāṃ dānamayāni kuśalamūlāni śīlamayāni kuśalamūlāni bhāvanāmayāni kuśalamūlāni, yāni ca śaikṣāṇy anāsravāṇi kuśalamūlāni, yāni cāśaikṣāṇy anāsravāṇi kuśalamūlāni, yaiś ca tasmin dharme pṛthagjanaiḥ kuśalamūlāny avaropitāni avaropayiṣyante ’varopyante ca, yaiś ca devanāgayakṣagandharvāsuragaruḍakinnaramahoragairmanuṣyāmanuṣyair vā sa dharmaḥ śrutaḥ śroṣyate śrūyate ca, śrutvā ca kuśalamūlāny avaropitāni avaropayiṣyante ’varopyante ca, yaiś ca tiryagyonigatair api sattvaiḥ sa dharmaḥ śrutaḥ śroṣyate śrūyate ca, śrutvā ca kuśalamūlāni avaropitānyavaropayiṣyante ’varopyante ca, yaiś ca sattvaisteṣu buddheṣu bhagavatsu parinirvṛteṣu parinirvāsyatsu parinirvāyatsu ca kuśalamūlāny avaropitāni avaropayiṣyante ’varopyante ca, teṣāṃ ca sarveṣāṃ yāni kuśalamūlāni, tāni sarvāṇyakato ’bhisaṃkṣipya piṇḍayitvā tulayitvā niravaśeṣya niravaśeṣam agrayā anumodanayā anumodeta, śreṣṭhayā jyeṣṭhayā varayā pravarayā praṇītayottamayā anuttamayā niruttamayā asamayā asamasamayā anumodanayā anumodeta | evam anumodyānumodanāsahagataṃ puṇyakriyāvastu anuttarāyai samyaksaṃbodhaye pariṇāmayāmīti vācaṃ bhāṣeta - anuttarāyāḥ samyaksaṃbodher āhārakaṃ bhavatv iti | tasya kathaṃ bodhisattvasya mahāsattvasya na saṃjñāviparyāso na cittaviparyāso na dṛṣṭiviparyāso bhavati? sacet pariṇāmayan evaṃ samanvāharati - te dharmāḥ kṣīṇā niruddhā vigatā vipariṇatāḥ, sa ca dharmo ’kṣayo yatra pariṇāmyate ity evaṃ pariṇāmitaṃ bhavaty anuttarāyāṃ (76) samyaksaṃbodhau | sacet punar evam upaparīkṣate - na dharmo dharmaṃ pariṇāmayati, ity api pariṇāmitaṃ bhavaty anuttarāyāṃ samyaksaṃbodhau | evaṃ bhadantaṃ subhūte pariṇāmayato bodhisattvasya mahāsattvasya na saṃjñāviparyāso na cittaviparyāso na dṛṣṭiviparyāso bhavati | tat kasya hetoḥ? tathā hi sa tāṃ pariṇāmanāṃ nābhiniviśate | sacet punar evaṃ saṃjānīte - na cittaṃ cittaṃ jānāti, na dharmo dharmaṃ jānāti, ity api pariṇāmitaṃ bhavaty anuttarāyai samyaksaṃbodhaye | ayaṃ bodhisattvasya mahāsattvasyānuttaraḥ pariṇāmaḥ | sacet punar bodhisattvas taṃ puṇyābhisaṃskāraṃ saṃjānīte, na pariṇāmayaty anuttarāyāṃ samyaksaṃbodhau | tat kasya hetoḥ? tathā hi sa tāṃ pariṇāmanām abhiniviśate | sacet punar asyaivaṃ bhavati - so ’pi puṇyābhisaṃskāro viviktaḥ śāntaḥ, yad apy anumodanāsahagataṃ puṇyakriyāvastu tad api viviktaṃ śāntam iti pariṇāmayaty anuttarāyāṃ samyaksaṃbodhau | saced evam api na saṃjānīte - sarvasaṃskārāḥ śāntā viviktā iti, evam iyaṃ tasya bodhisattvasya mahāsattvasya prajñāpāramitā yad api tat teṣāṃ buddhānāṃ bhagavatāṃ parinirvṛtānāṃ kuśalamūlam | yādṛśa eva sa pariṇāmas tādṛśam eva tat kuśalamūlam, yenāpi tat pariṇāmitaṃ tad api taj jātikaṃ tal lakṣaṇaṃ tan nikāyaṃ tat svabhāvam | saced evaṃ saṃjānīte, na pariṇāmayaty anuttarāyāṃ samyaksaṃbodhau | tat kasya hetoḥ? na hi buddhā bhagavanto nimittayogena pariṇāmanām abhyanujānanti | yac cātītaṃ tat kṣīṇaṃ niruddhaṃ vigataṃ vipariṇatam, yad apy anāgataṃ tad apy asaṃprāptam, pratyutpannasya sthitir nopalabhyate, yac ca nopalabhyate tan naiva nimittaṃ na viṣayaḥ | saced evaṃ nimittīkaroti, na samanvāharati na pariṇāmayaty anuttarāyāṃ samyaksaṃbodhau | atha smṛtivaikalyena na nimittīkaroti na samanvāharati na manasi karoti smṛtivaikalyād anavabodhādvā, evam api na pariṇāmayaty anuttarāyāṃ samyaksaṃbodhau | atha tan nimitaṃ samanvāharati, na ca nimittīkaroti, evaṃ pariṇāmitaṃ bhavati tat kuśalamūlaṃ bodhisattvena mahāsattvenānuttarāyāṃ samyaksaṃbodhau | evam atra bodhisattvena mahāsattvena śikṣitavyam - idaṃ tad bodhisattvasya mahāsattvasyopāyakauśalaṃ veditavyam | yenopāyakauśalena kuśalamūlaṃ pariṇāmayati, sa āsannaḥ sarvajñatāyāḥ | atra copāyakauśalaṃ śikṣitukāmena bodhisattvena mahāsattvena iyam eva prajñāpāramitā abhīkṣṇaṃ śrotavyodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā pravartayitavyā deśayitavyopadeṣṭavyoddeṣṭavyā svādhyātavyā paripraśnīkartavyā | tat kasya hetoḥ? na hi prajñāpāramitām anāgamya śakyeyam aśrutavatā prajñāpāramitāpariṇāmanākriyā praveṣṭum | tatra ya evaṃ vadet - śakyam anāgamya prajñāpāramitāṃ tatpuṇyakriyāvastu anuttarāyāṃ samyaksaṃbodhau pariṇāmayitum iti, sa maivaṃ vocad iti syād vacanīyaḥ | tat kasya hetoḥ? niruddhā hi te ātmabhāvāḥ, niruddhā hi te saṃskārāḥ, śāntā viviktā virahitopalabdhinaḥ | api tu khalu punaḥ sa pudgalo nimittīkṛtya vikalpya ca yathābhūtam ayathābhūte yathābhūtasaṃjñī upalambham anupalambhe pariṇāmayet, tasya kuśalamūlaṃ buddhā bhagavanta evaṃ pariṇāmitam anuttarāyāṃ samyaksaṃbodhau nābhyanujānanti | tat kasya hetoḥ? eṣa eva hi tasya (77) mahān upalambho bhavati, yat sa parinirvāṇam api buddhānāṃ bhagavatāṃ nimittīkaroti vikalpayati ca | ākārataś ca nirvāṇam upalabhate | na copalambhasaṃjñinas tathāgatā arhantaḥ samyaksaṃbuddhāḥ pariṇāmanāṃ mahārthakarīṃ vadanti | tat kasya hetoḥ? saviṣaḥ saśalyo hy eṣaḥ pariṇāmaḥ | tadyathāpi nāma praṇītaṃ bhojanaṃ saviṣaṃ bhavet, kiṃ cāpi tadvarṇataś ca gandhataś ca rasataś ca sparśataś cābhilaṣaṇīyaṃ bhavati, api tu khalu punaḥ saviṣatvāt parivarjanīyaṃ bhavati paṇḍitānām, na paribhogāya | tad eva bālajātīyo duṣprajñajātīyaḥ puruṣaḥ paribhoktavyaṃ manyeta | tasya tadbhojanaṃ paribhuñjānasya varṇatasya gandhataś ca rasataś ca sparśataś ca svādeṣu sukhakaraṃ pariṇāme cāsya duḥkhavipākaṃ bhavati | sa tatonidānaṃ maraṇaṃ vā nigacchet, maraṇamātrakaṃ vā duḥkham | evam eva ārya subhūte ihaike durgṛhītena durupalakṣitena duḥsvādhyātena subhāṣitasyārtham ajānānā yathābhūtam artham anavabudhyamānā evam avavadiṣyanti, evam anuśāsiṣyanti - ehi tvaṃ kulaputrātītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ śīlaskandhaṃ samādhiskandhaṃ prajñāskandhaṃ vimuktiskandhaṃ vimuktijñānadarśanaskandham | teṣāṃ ca śrāvakāṇāṃ yaistatra teṣvatītānāgatapratyutpanneṣu buddheṣu bhagavatsu kuśalamūlāny avaropitāni avaropayiṣyante ’varopyante ca, yāvac ca saddharmo nāntarhito nāntardhāsyati nāntardadhāti ca, etasminn antare teṣāṃ buddhānāṃ bhagavatāṃ yāvat prathamacittotpādam upādāya yāvac cānuttarāṃ samyaksaṃbodhim abhisaṃbuddhānāṃ bhagavatāṃ yāvac cānupadhiśeṣe nirvāṇadhātau parinirvṛtānām, ye ca tair buddhair bhagavadbhir bodhisattvā mahāsattvā anuttarāyāṃ samyaksaṃbodhau vyākṛtā vyākariṣyante vyākriyante ca, teṣāṃ ca yāni kuśalamūlāny avaropitāni avaropayiṣyante ’varopyante ca, ye ca pratyekabuddhayānikāḥ pudgalā vyākṛtā vyākariṣyante vyākriyante ca pratyekabodhau, teṣāṃ ca yāni kuśalamūlāny avaropitāni avaropayiṣyante ’varopyante ca, ye ca śrāvakayānikāḥ pudgalā vyākṛtā vyākariṣyante vyākriyante ca śrāvakabodhau, teṣāṃ ca yāni kuśalamūlāny avaropitāni avaropayiṣyante ’varopyante ca, yāni ca pṛthagjanānām aprameyāsaṃkhyeyeṣu lokadhātuṣu atītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ sarvalokadhātuṣu tatsarvaṃ kuśalamūlam ekato ’bhisaṃkṣipya piṇḍayitvā tulayitvā niravaśeṣya niravaśeṣam anumodyānumodanāsahagataṃ puṇyakriyāvastu anuttarāyāṃ samyaksaṃbodhau pariṇāmayati | evaṃ sa pariṇāmo nimittayogena pariṇāmyamāno viṣatvāya saṃpravartate, tadyathāpi nāma tat saviṣaṃ bhojanam eva | nāsty upalambhasaṃjñinaḥ pariṇāmanā | tat kasya hetoḥ? saviṣatvād upalambhasya | tasmād bodhisattvayānikena pudgalena naivaṃ śikṣitavyam | kathaṃ punar anena śikṣitavyam? katham atītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ kuśalamūlaṃ parigrahītavyam? kathaṃ ca parigṛhītaṃ suparigṛhītaṃ bhavati? kathaṃ ca pariṇāmayitavyam? kathaṃ ca pariṇāmitaṃ supariṇāmitaṃ bhavaty anuttarāyāṃ samyaksaṃbodhau? ihānena bodhisattvayānikena kulaputreṇa vā kuladuhitrā vā tathāgatam anabhyākhyātukāmena evaṃ tatsarvaṃ kuśalamūlam anumoditavyam evaṃ pariṇāmayitavyaṃ yathā te (78) tathāgatā arhantaḥ samyaksaṃbuddhā buddhajñānena buddhacakṣuṣā jānanti paśyanti tat kuśalamūlaṃ yaj jātikaṃ yan nikāyaṃ yādṛśaṃ yat svabhāvaṃ yal lakṣaṇam | yayā dharmatayā saṃvidyate tathā anumode tat kuśalamūlam, yathā ca te tathāgatā arhantaḥ samyaksaṃbuddhā abhyanujānanti pariṇāmyamānaṃ tatkuśalamūlam anuttarāyāṃ samyaksaṃbodhau, tathāhaṃ pariṇāmayāmīti | evam anumodamāna evaṃ pariṇāmayan bodhisattvo mahāsattvo ’naparāddho bhavati | buddhānāṃ bhagavatāṃ samyaktvānumoditaṃ pariṇāmitaṃ ca bhavati tat kuśalamūlam anuttarāyai samyaksaṃbodhaye, na ca tāṃs tathāgatān arhataḥ samyaksaṃbuddhān abhyākhyāti | evaṃ cāsya pariṇāmo nirviṣaḥ pariṇāmo mahāpariṇāmo dharmadhātupariṇāmaḥ paripūrṇaḥ suparipūrṇo bhavati adhyāśayenādhimuktyā pariṇāmayataḥ ||

de ci’i phyir zhe na | rnam par dag pa’i phyir ro || shā ri’i bus gsol pa | (3) bcom ldan ’das shes rab kyi pha rol tu phyin pa ni thams cad mkhyen pa nyid la gnod par yang mi bgyid phan par yang mi bgyid do || bcom ldan ’das kyis bka’ stsal pa | rnam par dag pa’i phyir ro || shā ri’i bus gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa (4) ni chos gang yang yongs su mi ’dzin yongs su mi gtong ngo || bcom ldan ’das kyis bka’ stsal pa | rnam par dag pa’i phyir ro || de nas bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das bdag rnam par dag pas | gzugs (5) rnam par dag pa’o || bcom ldan ’das kyis bka’ stsal pa | rab ’byor shin tu rnam par dag pa’i phyir ro || rab ’byor gyis gsol pa | bcom ldan ’das ’dag rnam par dag pas tshor ba dang ’du shes dang ’du byed rnams rnam par dag pa’o || bcom ldan ’das bdag rnam par (6) dag pas rnam par shes pa rnam par dag pa’o || bcom ldan ’das kyis bka’ stsal pa | rab ’byor shin tu rnam par dag pa’i phyir ro || rab ’byor gyis gsol pa | bcom ldan ’das bdag rnam par dag pas ’bras bu rnam par dag pa’o || bcom ldan ’das kyis bka’ (7) stsal pa | rab ’byor shin tu rnam par dag pa’i phyir ro || rab ’byor gyis gsol pa | bcom ldan ’das bdag rnam par dag pas thams cad mkhyen pa nyid rnam par dag pa’o || bcom ldan ’das kyis bka’ stsal pa | rab ’byor shin tu rnam par dag pa’i phyir ro || (106b1) rab ’byor gyis gsol pa | bcom ldan ’das bdag rnam par dag pas thob pa ma mchis mngon par rtogs pa yang ma mchis so || bcom ldan ’das kyis bka’ stsal pa | rab ’byor shin tu rnam par dag pa’i phyir ro || rab ’byor gyis gsol pa | bcom ldan ’das bdag (2) mu ma mchis pas na gzugs mu ma mchis pa’o || bcom ldan ’das kyis bka’ stsal pa | rab ’byor shin tu rnam par dag pa’i phyir ro || rab ’byor gyis gsol pa | bcom ldan ’das bdag mu ma mchis pas na tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa mu (3) ma mchis pa’o || bcom ldan ’das kyis bka’ stsal pa | rab ’byor shin tu rnam par dag pa’i phyir ro || rab ’byor gyis gsol pa | bcom ldan ’das byang chub sems dpa’ sems dpa’ chen po de’i de ltar rtogs pa gang lags pa de ni ’di’i shes rab kyi pha rol tu phyin pa lags (4) so || bcom ldan ’das kyis bka’ stsal pa | rab ’byor shin tu rnam par dag pa’i phyir ro || tshe dang ldan pa rab ’byor gyis gsol pa | bcom ldan ’das yang shes rab kyi pha rol tu phyin pa ’di ni tshu rol gyi ’gram na yang mi gnas pha rol gyi ’gram na yang mi gnas gnyi ga’i (5) bar rgyang ring po na yang mi gnas so || bcom ldan ’das kyis bka’ stsal pa | rab ’byor shin tu rnam par dag pa’i phyir ro || tshe dang ldan pa rab ’byor gyis gsol pa | bcom ldan ’das de ltar yang ’du shes na byang chub sems dpa’ sems dpa’ chen po de ni shes rab kyi pha (6) rol tu phyin pa ’di ’dor bar ’gyur ro || shes rab kyi pha rol tu phyin pa ’di ring du bgyid par ’gyur ro || bcom ldan ’das kyis bka’ stsal pa | rab ’byor legs so legs so || de de bzhin no rab ’byor de de bzhin te | de ci’i phyir zhe na | rab ’byor ming las kyang (7) chags par ’gyur ro mtshan ma las kyang chags par ’gyur ro || de skad ces bka’ stsal pa dang | bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das ’di ltar bcom ldan ’das kyis gang du chags pa ’di dag kyang bshad pas ci tsam du (107a1) shes rab kyi pha rol tu phyin pa ’di legs par bshad cing legs par bstan te | shin tu mthar gtugs pa ni ngo mtshar to || de nas tshe dang ldan pa shā ri’i bus tshe dang ldan pa rab ’byor la ’di skad ces smras so || tshe dang ldan pa rab ’byor chags pa de dag gang (2) yin | rab ’byor gyis smras pa | tshe dang ldan pa shā ri’i bu gzugs stong pa’o snyam pa ni chags pa’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang tshe dang ldan pa shā ri’i bu rnam par shes pa stong pa’o snyam pa ni chags pa’o || ’das pa’i chos rnams la ’das pa’i (3) chos rnams so zhes yang dag par shes pa ni chags pa’o || ma ’ongs pa’i chos rnams la ma ’ongs pa’i chos rnams so zhes yang dag par shes pa ni chags pa’o || da ltar byung ba’i chos rnams la da ltar byung ba’i chos rnams so zhes yang dag par shes pa ni chags pa’o || gang (4) zag byang chub sems dpa’i theg pa can sems dang po bskyed pas bsod nams kyi phung po ’di tsam skyed do zhes yang dag par shes pa ni chags pa’o || de nas lha rnams kyi dbang po brgya byin gyis tshe dang ldan pa rab ’byor la ’di skad ces smras so || ’phags pa rab ’byor rnam grangs (5) gang gis chags par ’gyur | rab ’byor gyis smras pa | kau shi ka gal te ’di ni byang chub kyi sems dang po’o zhes byang chub kyi sems de yang dag par shes shing bla na med pa yang dag par rdzogs pa’i byang chub tu yongs su bsngo’o zhes yongs su sngo bar byed pas te | rigs kyi bu ’am (6) rigs kyi bu mo theg pa chen po la yang dag par zhugs pa des sems kyi rang bzhin yongs su bsngo bar ni mi nus so || kau shi ka de bas na gzhan la yang dag par ston pa dang yang dag par ’god pa dang yang dag par gzengs stod pa dang yang dag par rab tu dga’ bar byed pas ni bla na med pa yang (7) dag par rdzogs pa’i byang chub la yang dag pa nyid rjes su rtogs pas yang dag par bstan par bya yang dag par dgod par bya yang dag par gzengs bstod par bya yang dag par rab tu dga’ bar bya ste | de ltar na rigs kyi bu ’am rigs kyi bu mo de bdag nyid la yang gnod par mi byed cing (107b1) sangs rgyas kyis gnang ba’i yang dag par ’god pas gzhan ’god par byed par ’gyur la chags pa’i mtha’ ’di dag thams cad kyang rnam par spangs par ’gyur ro || de nas bcom ldan ’das kyis tshe dang ldan pa rab ’byor la legs so zhes bya ba byin te | rab ’byor khyod de ltar (2) byang chub sems dpa’ sems dpa’ chen po dag la chags pa’i mtha’ ’di dag khong du chud par byed pa legs so legs so || rab ’byor de’i phyir chags pa rab tu phra ba gzhan dag kyang brjod par bya ste legs par rab tu nyon la yid la zung shig dang ngas khyod la bshad do || (3) bcom ldan ’das legs so zhes gsol nas | tshe dang ldan pa rab ’byor bcom ldan ’das kyi ltar nyan pa dang bcom ldan ’das kyis ’di skad ces bka’ stsal to || rab ’byor ’di la rigs kyi bu ’am rigs kyi bu mo dad pa dag de bzhin gshegs pa dgra bcom pa yang dag (4) par rdzogs pa’i sangs rgyas mtshan mar yid la byed na yang rab ’byor mtshan ma ji srid pa de srid du chags pa yin no || de ci’i phyir zhe na | rab ’byor mtshan ma las ni chags par ’gyur ro || de ltar na de ’das pa dang ma ’ongs pa dang da ltar byung ba’i sangs rgyas bcom ldan ’das (5) rnams kyi zag pa med pa’i chos gang yin pa de dag la rjes su yi rang ngo ||

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若菩薩於過去諸佛所有福徳。并諸弟子(5)及凡夫人乃至畜生聞法種善根　及諸天龍(6)夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽(7)人非人等。聞法發應薩婆若心。合集稱量是(8)諸福徳。以最大最勝最上最妙心隨喜。隨喜(9)已迴向阿耨多羅三藐三菩提。若菩薩如是(10)念。是諸法皆盡滅。所迴向處亦盡滅。是名隨(11)喜福徳正迴向阿耨多羅三藐三菩提。又菩(12)薩如是知無有法能迴向法。是名正迴向阿(13)耨多羅三藐三菩提。若菩薩如是迴向。則不(14)墮想顛倒見顛倒心顛倒。何以故。是菩薩不(15)貪著迴向故。是名無上迴向。若有菩薩於福(16)徳作起法。取相分別則不能以此福徳迴向。 (17)何以故。是作起法皆是離相。隨喜福徳亦是(18)離相。若菩薩知所念作起法皆離相。當知是(19)爲行般若波羅蜜。又諸過去滅度佛善根福(20)徳亦如是。迴向所用迴向法性相亦如是。若(21)能如是知。是名正迴向阿耨多羅三藐三菩(22)提。何以故。諸佛不許取相迴向故。若法過去(23)盡滅。是法無相。不可以相得。若如是亦分(24)別。是名取相。若如是亦不分別。是名正迴(25)向。云何不取相分別而能迴向。菩薩以是事(26)故。應學般若波羅蜜方便。若不聞不得般若(27)波羅蜜方便。則不能入是事。若不聞不得般(28)若波羅蜜方便。能以諸福徳正迴向者。無有(29)是處。何以故。是人於過去諸佛身及諸福徳(548c1)皆已滅度。而取相分別得是福徳。欲以迴(2)向。如是迴向諸佛不許亦不隨喜。何以故。是(3)皆於法有所得故。所謂於過去滅度諸佛取(4)相分別。有所得而迴向即是大貪著。以是有(5)所得心迴向者。諸佛不説有大利益。何以故。(6)是迴向名爲雜毒衰惱。譬如美食其中有毒。(7)雖有好色香美。以有毒故不可食之。愚癡無(8)智之人若食此食。初雖香美可意。食欲消時(9)有大苦報。如是有人不正受讀誦不解其義。(10)而教諸弟子迴向語言。善男子來。如過去未(11)來現在諸佛。戒品定品慧品解脱品解脱知(12)見品。并諸聲聞弟子及凡夫人所種善根。及(13)諸佛與衆生授辟支佛記。是辟支佛所種善(14)根。及與菩薩受阿耨多羅三藐三菩提記。是(15)諸菩薩所種善根合集稱量。是諸福徳隨喜。(16)隨喜已迴向阿耨多羅三藐三菩提。是人如(17)是迴向。是迴向取相分別故。名爲雜毒。如雜(18)毒食。有所得者無有迴向。何以故。是有所(19)得皆是雜毒故。以是故。菩薩應如是思惟(20)過去未來現在諸佛善根福徳。應云何迴向(21)名爲正迴向至阿耨多羅三藐三菩提。若菩(22)薩欲不謗諸佛應如是迴向。如諸佛所知福(23)徳。何相何性何體何實。我亦如是隨喜。我以(24)是隨喜。迴向阿耨多羅三藐三菩提。菩薩如(25)是迴向則無有咎。不謗諸佛如是迴向則不(26)雜毒。亦名隨諸佛教。

Under which circumstances is he without perverted perception, thought or views? If, while he turns over, he brings to mind those dharmas as extinct, stopped, departed, reversed, and that dharma into which it is turned over as inextinguishable, then it [the wholesome root] becomes something which has been turned over into full enlightenment. For he does not settle down in that process of dedication. If further he considers that no dharma can be turned over into a dharma, then also it becomes something which has been turned over into full enlightenment. It is thus that the Bodhisattva who turns over is without perverted perception, thought or view. For he does not settle down in that process of dedication. If further he perceives that thought cannot cognize thought, nor can dharma cognize dharma, then also it becomes something which has been turned over into full enlightenment. This is the supreme maturity of the Bodhisattva. But if, on the other hand, a Bodhisattva perceives that accumulation of merit, then he cannot turn it over into full enlightenment. Because he settles down in that process of dedication. If further he reflects that also this accumulation of merit is isolated and quietly calm, that also the meritorious work founded on jubilation (150) is isolated and quietly calm, then he turns over into full enlightenment. If in addition he does not even perceive that all conditioned events are calmly quiet and isolated, then that is the perfection of wisdom of that Bodhisattva. But he does not turn over into full enlightenment if he perceives that this here is the wholesome root of the Buddhas, the Lords who have gone to Parinirvana; that that wholesome root is just as [illusory] as that process of dedication; and that also that [thought] by which it is turned over is of the same kind, has the same mark, belongs to the same class, has the same own-being. For the Buddhas and Lords do not allow a dedication to take place through a sign. He does not bring to mind nor turn over [that wholesome root] to full enlightenment if he brings about a sign by reflecting that what is past is extinct, stopped, departed, reversed; that what is future has not yet arrived; and that of the present no stability is got at, and that that which is not got at has no sign or range. On the other hand he also does not turn over to full enlightenment if he fails to bring about a sign or to bring to mind as a result of sheer inattentiveness, if he fails to attend as a result of lack of mindfulness, or of lack of understanding. But that wholesome root becomes something which has been turned over into full enlightenment on condition that he brings to mind that sign, but does not treat it as a sign. It is thus that the Bodhisattva should train himself therein. This should be known as his skill in means. When, through that skill in means, he turns over a wholesome root, then he is near to all-knowledge. The Bodhisattva who wants to train himself in this skill in means should, however, constantly hear just this perfection of wisdom, study it and ask questions about it. (151) For without the help of the perfection of wisdom one untaught cannot enter on the work of dedication by means of the perfection of wisdom. But one should not make a statement to the effect that thanks to the perfection of wisdom it is possible to transform that meritorious work into full enlightenment. For stopped are those personal lives, stopped are those karma-formations, calmly quiet, isolated, lacking in basis. Moreover, that person has brought about a sign, and made a discrimination, he perceives what is truly real in what is not truly real as if it were truly real, and he would transform a basis into what is without basis. The Buddhas, the Lords do not allow his wholesome roots to become something which is in this way transformed into full enlightenment. For they become to him a great basis. Even the Parinirvana of Buddhas, the Lords he treats as a sign and discriminates, he gets at Nirvana from a viewpoint, and it is not the dedication carried out by one who perceives a basis which the Tathagatas have called a source of great welfare. For this process of dedication is not without poison, not without torn. It is just as with food that seems excellent, but is really poisonous. Its colour, smell, taste and touch seem desirable, but nevertheless, as poisonous it should be shunned and not eaten by circumspect people. Although fools and stupid people might think that it should be eaten. The colour, smell, taste and touch of that food promise happiness, but its transformation in a man who would eat it would lead to a painful conclusion. As a result he would incur death, or deadly pain. Just so some [perceivers of a basis] who seize badly the meaning of what is well taught, badly distinguish it, badly master it, and misunderstand it, not understanding the meaning as it really is, they will instruct (152) and admonish others to consider the mass of merit of the past, future and present Buddhas and Lords, in the way described before [pp. 135-38], to rejoice at it, and to turn over into full enlightenment the meritorious work founded on jubilation. Thus that turning over, since it is being carried out by means of a sign, is turned into poisonousness. It is just like the poisonous food mentioned before. There can be no turning over for someone who perceives a basis. For a basis is poisonous [has a range]. (153) Therefore a person who belongs to the vehicle of the Bodhisattvas should not train himself thus. How then should he train himself? How should he take hold of the wholesome root of the past, future and present Buddhas and Lords? And how does that which is taken hold of become something which is successfully taken hold of? How should he turn over? And how does it become something which has been successfully turned over into the supreme enlightenment? Here the son or daughter of a good family who belongs to the vehicle of the Bodhisattvas, and who does not want to calumniate the Tathagata, should thus rejoice over all that wholesome root, should thus turn it over: “I rejoice in that wholesome root considered as the Tathagatas with their Buddha-cognition and their Buddha-eye know and see it, - its kind such as it is, its class such as it is, its quality such as it is, its own-being such as it is, its mark such as it is, and it mode of existence such as it is. And I turn it over in such a way that those Tathagatas can allow that wholesome root to be turned over into full enlightenment.” When he thus rejoices, thus turns over, a Bodhisattva becomes free from guilt. The righteousness of the Buddhas, the Lords, is rejoiced in. That wholesome root becomes something that has been turned over into full enlightenment. And he does not calumniate those Tathagatas. In this way his turning over becomes a non-poisonous turning over, a great turning over, a turning over into the dharma-element; it becomes perfect, quite perfect, through the earnest intention and the resolve of him who turns over.

punar aparaṃ bodhisattvayānikena kulaputreṇa vā kuladuhitrā vā evaṃ pariṇāmayitavyam - yac chīlaṃ yaḥ samādhir yā prajñā yā vimuktir yad vimuktijñānadarśanaṃ tadyathā aparyāpannaṃ kāmadhātau aparyāpannaṃ rūpadhātau aparyāpannam ārūpyadhātau nāpy atītaṃ nānāgataṃ na pratyutpannam | tat kasya hetoḥ? tryadhvatraidhātukāparyāpannatvāt | tathaiva pariṇāmo ’py aparyāpannaḥ | yatrāpi dharme sa pariṇāmaḥ pariṇāmyate, so ’pi dharmo ’paryāpannaḥ | saced evam adhimuñcati, evaṃ pariṇāmayatas tasya bodhisattvasya mahāsattvasyāvinaṣṭaḥ pariṇāmo bhavaty aparyāpanno nirviṣaḥ pariṇāmo mahāpariṇāmo dharmadhātupariṇāmaḥ paripūrṇaḥ suparipūrṇo bhavati | atha taṃ pariṇāmayati niviśate nimittīkaroti, mithyā pariṇāmayati | tatra yo ’yaṃ pariṇāmo bodhisattvasya mahāsattvasya, anayā dharmadhātupariṇāmanayā yathā buddhā bhagavanto jānanti, yathā cābhyanujānanti tat kuśalamūlam anuttarāyāṃ samyaksaṃbodhau pariṇāmitam evaṃ supariṇāmitaṃ bhavatīti, tathāhaṃ pariṇāmayāmi ity ayaṃ samyak pariṇāmaḥ | evaṃ ca pariṇāmitaṃ supariṇāmitaṃ bhavaty anuttarāyāṃ samyaksaṃbodhau ||

de ltar rjes su yi rang nas rjes su yi rang ba dang ldan pa’i dge ba’i rtsa ba dag bla na med pa yang dag par rdzogs pa’i byang chub tu yongs su bsngo’o zhes yongs su sngo bar byed na | rab ’byor yang chos rnams kyi chos nyid (6) gang yin pa de ni ’das pa ’am ma ’ongs pa ’am da ltar byung ba ma yin te | gang ’das pa dang ma ’ongs pa dang da ltar byung ba ma yin pa de ni dus gsum las nges par grol ba | gang dus gsum las nges par grol ba de ni yongs su bsngo ba dang mtshan mar bya ba dang dmigs par bya bar mi nus (7) shing | de ni mthong ba dang thos pa dang rtogs pa dang rnam par shes pa yang ma yin no || rab ’byor gyis gsol pa | bcom ldan ’das chos rnams kyi rang bzhin ni zab bo || bcom ldan ’das kyis bka’ stsal pa | rab ’byor dben pa’i phyir ro || rab ’byor gyis gsol pa | (108a1) bcom ldan ’das shes rab kyi pha rol tu phyin pa ni rang bzhin zab pa’o || bcom ldan ’das kyis bka’ stsal pa | rab ’byor rang bzhin rnam par dag pa’i phyir dang rab ’byor rang bzhin dben pa’i phyir shes rab kyi pha rol tu phyin pa ni rang bzhin zab bo || rab ’byor (2) gyis gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa ni rang bzhin dben pa’i phyir bcom ldan ’das shes rab kyi pha rol tu phyin pa la phyag ’tshal lo || bcom ldan ’das kyis bka’ stsal pa | rab ’byor chos thams cad kyang rang bzhin dben pa nyid de rab ’byor chos (3) thams cad kyi rang bzhin dben pa nyid gang yin pa de ni shes rab kyi pha rol tu phyin pa’o || de ci’i phyir zhe na | rab ’byor ’di ltar chos thams cad ni de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis ma byas par mngon par rdzogs par sangs rgyas so ||

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復次菩薩應以隨喜福(27)徳如是迴向。如戒品定品慧品解脱品解脱(28)知見品。不繋欲界不繋色界不繋無色界。非(29)過去非未來非現在。以無繋故。是福徳迴向(549a1)亦無繋。所迴向法亦無繋。迴向處亦無繋。若(2)能如是迴向則不雜毒。若不如是迴向。名爲(3)邪迴向。菩薩迴向法如三世諸佛所知迴向。(4)我亦如是迴向阿耨多羅三藐三菩提。是名(5)正迴向。

Moreover, someone who belongs to the vehicle of the Bodhisattvas should turn over with the understanding that all morality, concentration, wisdom, emancipation, vision and cognition of emancipation, are unincluded in the world of sense-desire, the world of form, the formless world, and that they are not past, future, or present. For everything that is in the three periods of time or (154) in the triple world is unincluded [in ultimate reality]. In consequence the turning over is also unincluded, and so is the dharma [i.e. Buddhahood] into which that process of transformation is being turned, - if only he firmly believes that. When a Bodhisattva turns over in such a way, he can never again lose the turning over, and it becomes unincluded, non-poisonous, a great turning over, a turning over of the dharma-element, perfect, quite perfect. But, on the other hand, when he settles down in what he turns over, and treats it as a sign, then he turns it over wrongly. A Bodhisattva, however, turns over with the idea that it is through this turning it over into the dharma-element, as the Buddhas, the Lords know and permit it, that that wholesome root becomes something which has been turned over into full enlightenment, successfully turned over. This is the right method of turning it over. And in this way it becomes something that has been turned over into supreme enlightenment, successfully turned over.

atha khalu bhagavān āyuṣmate subhūtaye sādhukāram adāt - sādhu sādhu subhūte | śāstṛkṛtyaṃ tvaṃ subhūte karoṣi, yas tvaṃ bodhisattvānāṃ mahāsattvānāṃ dharmaṃ deśayasi | tat kasya hetoḥ? yo hy ayaṃ subhūte pariṇāmaḥ, dharmadhātupariṇāmo ’yaṃ bodhisattvasya mahāsattvasya | asyām eva dharmatāyāṃ yathā buddhā bhagavanto jānanti paśyanti, tat kuśalamūlaṃ yaj jātikaṃ yan nikāyaṃ yādṛśaṃ yat svabhāvaṃ yal lakṣaṇaṃ yayā dharmatayā saṃvidyate, tathā anumode | yathā cābhyanujānanti, tathāhaṃ pariṇāmayāmīti |

(4) rab ’byor gyis gsol pa | bcom ldan ’das de lta bas na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis chos thams cad mngon par rdzogs par sangs ma rgyas so || bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ltar rang (5) bzhin gyis chos de dag gang yang med do || rang bzhin gang yin pa de ni rang bzhin med pa rang bzhin gang yin pa de ni rang bzhin yin te ’di lta ste chos thams cad kyi mtshan nyid med pa’i phyir na mtshan nyid gcig pa’i phyir ro || rab ’byor de lta bas na de bzhin gshegs pa dgra bcom (6) pa yang dag par rdzogs pa’i sangs rgyas kyis chos thams cad mngon par rdzogs par sangs rgyas so || de ci’i phyir zhe na | rab ’byor chos kyi rang bzhin ni gnyis su med de rab ’byor chos thams cad kyi rang bzhin ni gcig tu zad do ||

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爾時佛讃須菩提言。善哉善哉。須菩(6)提。汝能爲諸菩薩摩訶薩作佛事。

The Lord: Well said, Subhuti, well said. You perform the office of the Teacher when you demonstrate Dharma to the Bodhisattvas. For it is this turning over, which is the turning over of the dharma-element, that is the turning over of a Bodhisattva. He thinks: “As the Buddhas and Lords know and see that wholesome root in this dharmahood, - its kind such as it is, its class such as it is, its quality such as it is, its own-being such as it is, its mark such as it is, its mode of existence such as it is, - so I rejoice in it. And as they grant permission, so I turn it over.” (155,1)

atra yaḥ puṇyaskandho yaś ca gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu ye sattvāḥ, tān sarvān kaścid eva kulaputro vā kuladuhitā vā daśasu kuśaleṣu karmapatheṣu samādāpayet pratiṣṭhāpayet, tasya yaḥ puṇyābhisaṃskāraḥ, tato ’yam eva bodhisattvasya mahāsattvasya dharmadhātupariṇāmajaḥ puṇyaskandho ’gra ākhyāyate, śreṣṭha ākhyāyate, jyeṣṭha ākhyāyate, vara ākhyāyate, pravara ākhyāyate, praṇīta ākhyāyate, uttama ākhyāyate, anuttama ākhyāyate, niruttama ākhyāyate, asama ākhyāyate, asamasama ākhyāyate | tiṣṭhatu khalu punaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvān daśasu kuśaleṣu (79) karmapatheṣu pratiṣṭhāpya puṇyābhisaṃskāraḥ, yāvantaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te sarve caturṇāṃ dhyānānāṃ lābhino bhaveyuḥ, teṣāṃ ca yaḥ puṇyābhisaṃskāraḥ, tato ’yam eva bodhisattvasya mahāsattvasya pariṇāmanāsahagataḥ puṇyaskandho ’gra ākhyāyate, śreṣṭha ākhyāyate, jyeṣṭha ākhyāyate, vara ākhyāyate, pravara ākhyāyate, praṇīta ākhyāyate, uttama ākhyāyate, anuttama ākhyāyate, niruttama ākhyāyate, asama ākhyāyate, asamasama ākhyāyate | tiṣṭhatu khalu punaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvānāṃ caturdhyānaniṣpādanasaṃbhūtaḥ puṇyābhisaṃskāraḥ, ye subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te sarve caturṇāmapramāṇānāṃ lābhino bhaveyuḥ | tiṣṭhatu khalu punaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu caturapramāṇalābhināṃ sarvasattvānāṃ puṇyābhisaṃskāraḥ, ye subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te sarve catasṛṇāmārūpyasamāpattīnāṃ lābhino bhaveyuḥ | tiṣṭhatu khalu punaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu caturārūpyasamāpattilābhināṃ sarvasattvānāṃ puṇyābhisaṃskāraḥ, ye subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te sarve pañcānāmabhijñānāṃ lābhino bhaveyuḥ | tiṣṭhatu khalu punaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu pañcābhijñānāṃ sarvasattvānāṃ puṇyābhisaṃskāraḥ, ye subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu srotaāpannā bhaveyuḥ | tiṣṭhatu khalu punaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvānāṃ srotaāpannānāṃ puṇyābhisaṃskāraḥ, ye subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te sarve sakṛdāgāmino bhaveyuḥ | tiṣṭhatu khalu punaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvānāṃ sakṛdāgāmināṃ puṇyābhisaṃskāraḥ, yāvantaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te sarve anāgāmino bhaveyuḥ | tiṣṭhatu khalu punaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvānām anāgāmināṃ puṇyābhisaṃskāraḥ, yāvantaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ te sarve arhanto bhaveyuḥ | tiṣṭhatu khalu punaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvānām arhatāṃ puṇyaskandhaḥ, ye subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te sarve pratyekabuddhā bhaveyuḥ | tiṣṭhatu khalu punaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvānāṃ pratyekabuddhānāṃ puṇyaskandhaḥ, ye subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te sarve anuttarāyāṃ samyaksaṃbodhau saṃprasthitā bhaveyuḥ | ye sarve anyeṣv anyeṣu gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu ye sattvāḥ, tān sarvān ekaiko bodhisattvaś cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārair gaṅgānadīvālukopamān (80) kalpān upatiṣṭhet sarvasukhopadhānaiḥ, sarvaiḥ sukhasparśavihāraiḥ, tac ca dānam upalambhasaṃjñino dadyuḥ | etena paryāyeṇa tān sarvasattvān ekaikaṃ parikalpya tāṃś ca sarvabodhisattvān ekaiko bodhisattvo gaṅgānadīvālukopamān kalpān upatiṣṭhec cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkāraiḥ sarvasukhopadhānaiḥ, sarvaiḥ sukhasparśavihāraiḥ satkuryād gurukuryān mānayet pūjayed arcayed apacāyet | evam ekaikas teṣāṃ sarveṣāṃ bodhisattvānām anena paryāyeṇa dānaṃ dadyāt, evaṃ sarve ’pi te dānaṃ dadyuḥ | tat kiṃ manyase subhūte api nu te bodhisattvās tatonidānaṃ bahu puṇyaṃ prasaveyuḥ? subhūtir āha - bahu bhagavan, bahu sugata | aprameyaṃ bhagavan, aprameyaṃ sugata | saṃkhyāpi bhagavaṃs tasya puṇyaskandhasya na sukarā kartum, gaṇanāpi upamāpi aupamyam api upanisāpi upaniṣad api bhagavaṃs tasya puṇyaskandhasya na sukarā kartum | saced bhagavan rūpī bhavet, sa puṇyaskandho gaṅgānadīvālukopameṣv api trisāhasramahāsāhasreṣu lokadhātuṣu na māyet ||

rab ’byor chos thams cad kyi rang bzhin gang (7) yin pa de ni rang bzhin med pa rang bzhin med pa gang yin pa ni rang bzhin yin te | rab ’byor de ltar na chags pa’i mtha’ de dag thams cad rnam par spangs pa yin no || rab ’byor gyis gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa zab lags sam | bcom ldan (108b1) ’das kyis bka’ stsal pa | rab ’byor nam mkha’ zab pa’i phyir shes rab kyi pha rol tu phyin pa zab bo || rab ’byor gyis gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa rjes su rtogs par dka’ ba lags sam | bcom ldan ’das kyis bka’ stsal pa | (2) rab ’byor ’di ltar su yang mngon par rdzogs par ’tshang rgya ba med do || rab ’byor gyis gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa ni bsam gyis mi khyab pa lags sam | bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ltar shes rab kyi pha rol tu (3) phyin pa ni sems kyis shes par bya ba ma yin sems kyis rtogs par bya ba ma yin no || rab ’byor gyis gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa ni ma bgyis pa lags sam | bcom ldan ’das kyis bka’ stsal pa | rab ’byor byed pa po mi dmigs (4) pa’i phyir shes rab kyi pha rol tu phyin pa ma byas pa’o || rab ’byor gyis gsol pa | bcom ldan ’das da ltar na byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin pa la ci ltar spyad par bgyi | bcom ldan ’das kyis bka’ stsal pa | rab ’byor (5) gal te byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la spyod pa gzugs la mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || de bzhin du gal te tshor ba la ma yin ’du shes la ma yin ’du byed rnams lam yin gal te rnam par shes pa la mi spyod na | (6) shes rab kyi pha rol tu phyin pa la spyod do || gal te gzugs mi rtag pa’o zhes mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang gal te rnam par shes pa mi rtag pa’o zhes mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || gal (7) te gzugs stong pa’o zhes mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || de bzhin du tshor ba la ma yin ’du shes la ma yin ’du byed rnams la ma yin gal te rnam par shes pa stong pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || gal te gzugs ma rdzogs pa dang rdzogs (109a1) pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || gzugs kyi rdzogs pa ma yin pa’am rdzogs pa gang yin pa de ni gzugs ma yin te gal te de ltar yang mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || de bzhin du tshor ba la ma yin ’du shes la ma yin (2) ’du byed rnams la ma yin gal te rnam par shes pa rdzogs pa ma yin pa dang rdzogs pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || rnam par shes pa rdzogs pa ma yin pa ’am rdzogs pa gang yin pa de ni rnam par shes pa ma yin te gal te de ltar yang mi spyod na shes rab kyi pha (3) rol tu phyin pa la spyod do || de skad ces bka’ stsal pa dang | bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das gang gi phyir de ltar ci srid du byang chub sems dpa’ sems dpa’ chen po rnams kyi chags pa dang bcas pa nyid dang chags (4) pa ma mchis pa nyid bshad pa ni ngo mtshar to || bcom ldan ’das kyis bka’ stsal pa | rab ’byor gal te byang chub sems dpa’ sems dpa’ chen po gzugs la chags pa dang bcas pa dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || (5) de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang gal te rnam par shes pa la chags pa dang bcas pa dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do ||

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須菩提。若(7)有三千大千世界衆生。皆行慈悲喜捨心四(8)禪四無色定五神通。不如是菩薩迴向福徳。(9)最大最勝最上最妙。復次須菩提。若有三千(10)大千世界衆生。皆發阿耨多羅三藐三菩提(11)心。是一一菩薩於恒河沙等劫。以有所得心(12)供養如恒河沙等世界衆生。衣服飮食臥具(13)醫藥一切樂具。如是一一菩薩皆於恒河沙(14)等劫。以有所得心供養是諸衆生衣服飮食(15)臥具醫藥一切樂具。於意云何。是諸菩薩以(16)是因縁得福多不。須菩提言。甚多世尊。不可(17)譬喩。若是福徳有形。恒河沙等世界所不能(18)受。

5. Considerations of merit This heap of merit of a Bodhisattva, which is born from his turning over of the Dharma-element, that is declared to be superior to the accumulation of merit on the part of someone who would instigate to, and establish in the ten wholesome ways of action all the beings in the great trichiliocosms which are countless as the sands of the Ganges. And it remains superior also if those beings would all gain the four trances, or the four Unlimited, or the four formless attainments, or (156) the five superknowledges; or equally if they would become Streamwinners, etc., to: Pratyekabuddhas. This is not all. (157) If all beings in all world systems had set out for the supreme enlightenment; and if, Subhuti, each single Bodhisattva were to furnish, for aeons countless like the sands of the Ganges, all those beings in the various great trichiliocosms, countless as the sands of the Ganges, with all they might need; but they would give that gift while perceiving a basis. And if, proceeding in this manner, we imagine that all those beings are a single one, and if each single Bodhisattva would for aeons countless as the sands of Ganges furnish all those Bodhisattvas with all they might need, and treat them with respect; if thus each single one of all those Bodhisattvas, if they all together would give that gift, would now those Bodhisattvas on the strength of that beget a great deal of merit? Subhuti: A great deal indeed, O Lord. That heap of merit would even defy calculation. If it were a material thing, it could not find room in even the great trichiliocosms countless as the sands of the Ganges.

evam ukte bhagavān āyuṣmataṃ subhūtiṃ sthaviram etad avocat - evam etat subhūte, evam etat | yatra khalu punaḥ subhūte bodhisattvayānikaḥ pudgalaḥ prajñāpāramitopāyakauśalyaparigṛhīto ’nena dharmadhātupariṇāmena tat kuśalamūlam anuttarāyāṃ samyaksaṃbodhau pariṇāmayet, puṇyaṃ prasavati | asya subhūte puṇyaskandhasya dharmadhātupariṇāmajasyāsau pūrvaka upalambhasaṃjñināṃ bodhisattvānāṃ dānamayaḥ puṇyābhisaṃskāraḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api koṭītamīm api koṭīśatatamīm api koṭīsahasratamīm api koṭīśatasahasratamīm api koṭīniyutaśatasahasratamīm api kalāṃ nopaiti, saṃkhyām api kalām api gaṇanām api upamām api aupamyam api upanisām api upaniṣadam api na kṣamate | tat kasya hetoḥ? tathā hi teṣāṃ paurvakāṇām upalambhasaṃjñināṃ bodhisattvānāṃ subahv api dānaṃ dattaṃ subahv ity api parisaṃkhyātaṃ bhavati ||

rab ’byor gal te byang chub sems dpa’ sems dpa’ chen po mig la chags pa dang bcas pa (6) dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || de bzhin du yid kyi ’dus te reg pa las byung ba’i tshor ba’i bar la chags pa dang bcas pa dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || sa’i khams la chags pa dang (7) bcas pa dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || rnam par shes pa’i khams kyi bar la chags pa dang bcas pa dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do ||

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佛讃須菩提言。善哉善哉。須菩提。若菩薩(19)爲般若波羅蜜所護故。能以是福徳迴向。於(20)前有所得心布施福徳。百分不及一。千萬億(21)分不及一。乃至算數譬喩所不能及。

The Lord: So it is, Subhuti. And yet, this accumulation of merit, due to giving on the part of the Bodhisattvas who perceive a basis, is infinitesimal compared with the merit begotten by someone who belongs to the vehicle of the Bodhisattvas, and who, taken hold of by perfection of wisdom and by skill in means, turns that wholesome root over into full enlightenment by means of this turning over of the dharma-element. (158) For although the basis-perceiving Bodhisattvas have given a good many gifts, they have also reckoned them up as ‘a good many.’

atha khalu cāturmahārājakāyikānāṃ devaputrāṇāṃ viṃśatisahasrāṇi prāñjalīni namasyanti bhagavantam etad avocan - mahāpariṇāmo ’yaṃ bhagavan bodhisattvānāṃ mahāsattvānāṃ yad uta prajñāpāramitopāyakauśalyaparigṛhītānāṃ kuśalamūlapariṇāmaḥ sarvajñatāyai, yatra hi nāma teṣām aupalambhikānāṃ bodhisattvānāṃ tāvantaṃ dānamayaṃ puṇyābhisaṃskāram abhibhavati | atha khalu trāyastriṃśakāyikānāṃ devaputrāṇāṃ śatasahasrāṇi divyapuṣpadhūpagandhamālyavilepanacūrṇavarṣairdivyai ratnavarṣairdivyaiś ca vastravarṣair bhagavantam abhyavākirann abhiprākiran | divyaiś chatrair divyair dhvajair divyābhir ghaṇṭābhir divyābhiḥ patākābhiḥ samantāc ca divyadīpamālābhir bahuvidhābhiś ca divyābhiḥ pūjābhir bhagavantaṃ satkurvanti sma, gurukurvanti sma mānayanti sma pūjayanti smārcayanti smāpacāyanti sma, divyāni ca vādyāny abhipravādayāmāsuḥ | evaṃ ca vācam abhāṣanta - mahāpariṇāmo batāyaṃ bhagavan bodhisattvasya mahāsattvasya yo ’yaṃ dharmadhātupariṇāmaḥ, yatra hi nāma tat teṣām aupalambhikānāṃ bodhisattvānāṃ mahāsattvānāṃ dānamayaṃ puṇyābhisaṃskāraskandham abhibhavati yathāpi nāma prajñāpāramitopāyakauśalyaparigṛhītatvād asya mahāpariṇāmasya | evam anyebhyo ’pi devanikāyebhyo devaputrā āgatya (81) bhagavantaṃ parameṇa satkāreṇa parameṇa gurukāreṇa paramayā mānanayā paramayā pūjanayā paramayā arcanayā paramayā apacāyanayā satkṛtya gurukṛtya mānayitvā pūjayitvā arcayitvā apacāyya evam eva śabdam udīrayanti sma, ghoṣam anuśrāvayanti sma | evaṃ peyālena kartavyam | yāmās tuṣitā nirmāṇaratayaḥ paranirmitavaśavartino brahmakāyikā brahmapurohitā brahmapārṣadyā mahābrahmāṇaḥ parīttābhā apramāṇābhā ābhāsvarāḥ parīttaśubhā apramāṇaśubhāḥ śubhakṛtsnā anabhrakāḥ puṇyaprasavā bṛhatphalā asaṃjñisattvā abṛhā atapāḥ sudṛśāḥ sudarśanā akaniṣṭhāś ca devāḥ, te ’py evam evāñjaliṃ kṛtvā bhagavantaṃ namasyanta etad avocan - āścaryaṃ bhagavan yāvad ayaṃ bodhisattvānāṃ mahāsattvānāṃ prajñāpāramitopāyakauśalyaparigṛhītānāṃ kuśalamūlapariṇāmaḥ, yas teṣām upalambhasaṃjñināṃ bodhisattvānāṃ tāvac cirarātrasaṃcitamam api tathā mahāvistarasamudānītam api puṇyaskandham abhibhavati ||

sbyin pa’i pha rol tu phyin pa la chags pa dang (109b1) bcas pa dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || de bzhin du tshul khrims kyi pha rol tu phyin pa dang bzod pa’i pha rol tu phyin pa dang brtson ’grus kyi pha rol tu phyin pa dang bsam gtan gyi pha rol tu phyin pa dang shes rab kyi pha rol tu phyin pa la (2) chags pa dang bcas pa dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || de bzhin du byang chub kyi phyogs kyi chos sum cu rtsa bdun dang stobs dang mi ’jigs pa dang so so yang dag par rig pa dang sangs rgyas kyi chos ma ’dres pa bco brgyad la (3) chags pa dang bcas pa dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || rgyun du zhugs pa’i ’bras bu la chags pa dang bcas pa dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || de bzhin du lan cig phyir ’ong (4) ba’i ’bras bu dang phyir mi ’ong ba’i ’bras bu dang dgra bcom pa nyid la chags pa dang bcas pa dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do || rang sangs rgyas nyid la chags pa dang bcas pa dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu (5) phyin pa la spyod do || sangs rgyas nyid la chags pa dang bcas pa dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu phyin pa la spyod do ||

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爾時四(22)天王天上二萬天子。合掌禮佛作是言。世尊。(23)是菩薩迴向名爲大迴向。以方便故。勝於有(24)所得菩薩布施福徳。何以故。是菩薩迴向爲(25)般若波羅蜜所護故。爾時忉利天上十萬天(26)子。以天花香塗香末香天衣幢幡天諸伎樂(27)而供養佛。皆作是言。世尊。是菩薩迴向名爲(28)大迴向。以方便故。勝於有所得菩薩布施福(29)徳。何以故。是菩薩迴向爲般若波羅蜜所護(549b1)故。夜摩天上十萬天子。兜率陀天上十萬天(2)子。化樂天上十萬天子。他化自在天上十萬(3)天子。皆以天華天香乃至伎樂而供養佛。皆(4)作是言。世尊。是菩薩迴向。名爲大迴向。以方(5)便故。勝於有所得菩薩布施福徳。何以故。是(6)菩薩迴向爲般若波羅蜜所護故。梵世諸天(7)子大聲唱言。是菩薩迴向名爲大迴向。以方(8)便故。勝於有所得菩薩布施福徳。何以故。是(9)菩薩迴向爲般若波羅蜜所護故。梵輔天梵(10)衆天大梵天光天少光天無量光天光音天淨(11)天少淨天無量淨天遍淨天無雲行天福生天(12)廣果天無廣天無熱天妙見天善見天無小(13)天上諸天子。合掌禮佛皆作是言。世尊。是善(14)男子善女人求佛道者甚爲希有。爲般若波(15)羅蜜所護故。能勝有所得菩薩布施福徳。何(16)以故。是菩薩迴向爲般若波羅蜜所護故。

Thereupon twenty thousand Gods of the Four Great Kings, with folded hands paid homage to the Lord, and said: “This transformation into all-knowledge of wholesome roots by those who have been taken hold of by the perfection of wisdom and by skill in means, is a great transformation of the Bodhisattvas. Because it surpasses the accumulation of merit, derived from giving, of those Bodhisattvas who are based on something, however great it may be.” Thereupon again one hundred thousand Gods of the Thirty-three rained down on the Lord heavenly flowers, incense, perfumes, wreaths, ointments, aromatic powders, jewels and garments. They worshipped the Lord with heavenly parasols, banners, bells, flags, and with rows of lamps all around, and with manifold kinds of worship. They played on heavenly musical instruments [in honour of the Lord] and they said: (159) “This transformation of the dharma-element is surely a great transformation of the Bodhisattva. Because it surpasses the heap of accumulated merit resulting from the gifts of the Bodhisattvas who have a basis in something, just because that great transformation has been taken hold of by the perfection of wisdom and by skill in means.” All the other classes of Gods appeared on the scene, worshipped the Lord, and raised their voices. They said: “It is wonderful, O Lord, to what an extent this transformation of a wholesome root by the Bodhisattvas who have taken hold of by the perfection of wisdom and by skill in means surpasses the heap of merit of those Bodhisattvas who have a basis in something, although it has accumulated for such a long time, and was procured by such manifold exertions.”

atha khalu bhagavāṃs tān śuddhāvāsakāyikān devaputrānādīn kṛtvā sarvāṃstān devaputrān āmantrayate sma - tiṣṭhatu khalu punar devaputrā gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvānām anuttarāṃ samyaksaṃbodhim abhisaṃprasthitānām anuttarāyāḥ samyaksaṃbodheḥ pratilambhāya dānaṃ dadatāṃ puṇyābhisaṃskāraḥ anena paryāyeṇa, ye ’pi te devaputrā anyeṣv anyeṣu gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te ’pi sarve anuttarāyāṃ samyaksaṃbodhau praṇidhānaṃ kṛtvā bodhāya cittam utpādyānyeṣv anyeṣu gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvānāṃ cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkāraiḥ sarvasukhopadhānaiḥ sarvaiḥ sukhasparśavihārair ekaiko bodhisattvo gaṅgānadīvālukopamān kalpāṃs tiṣṭhan dānaṃ dadyāt, evaṃ sarve ’pi yāvat te copalambhasaṃjñino dānaṃ dadyuḥ | etena paryāyeṇa tān sarvasattvān ekaikaṃ parikalpya tāṃś ca sarvabodhisattvān ekaiko bodhisattvo yāvat sarve te bodhisattvā gaṅgānadīvālukopamān kalpāṃs tiṣṭhantas tān sarvasattvāṃś cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkāraiḥ sarvasukhopadhānaiḥ sarvaiḥ sukhasparśavihārair upatiṣṭheyuḥ, tacca dānam upalambhasaṃjñino dadyuḥ | yaś ca bodhisattvo mahāsattvaḥ prajñāpāramitopāyakauśalyaparigṛhīto ’tītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ śīlaskandhaṃ samādhiskandhaṃ prajñāskandhaṃ vimuktiskandhaṃ vimuktijñānadarśanaskandhaṃ teṣāṃ ca bodhisattvapratyekabuddhaśrāvakayānikānāṃ pudgalānāṃ yaiś ca tatrānyair api sattvaiḥ kuśalamūlāny avaropitāny avaropayiṣyante ’varopyante ca, tat sarvam ekato ’bhisaṃkṣipya piṇḍayitvā tulayitvā niravaśeṣya niravaśeṣam agrayā anumodanayā anumodate | śreṣṭhayā jyeṣṭhayā varayā pravarayā praṇītayottamayā anuttamayā niruttamayottarottarayā asamayā asamasamayā apratisamayā acintyayā anumodanayā anumodate | anumodyānumodanāsahagataṃ puṇyakriyāvastu anuttarāyāṃ samyaksaṃbodhau pariṇāmayati - anuttarāyāḥ samyaksaṃbodher āhārakaṃ bhavatv iti | asyānumodanāpariṇāmanāsahagatasya puṇyakriyāvastunaḥ so ’pi paurvakaupalambhikānāṃ bodhisattvānāṃ puṇyābhisaṃskāraḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api koṭītamīm api koṭīśatatamīm api koṭīsahasratamīm api koṭīśatasahasratamīm api koṭīniyutaśatasahasratamīm api kalāṃ nopaiti, saṃkhyām api kalām api (82) gaṇanām api upamām api aupamyam api upanisām api upaniṣadam api na kṣamate | tat kasya hetoḥ? tathā hi te bodhisattvāḥ sarve ’py upalambhasaṃjñino dānaṃ dadati ||

rab ’byor gal te thams cad mkhyen pa nyid la yang chags pa dang bcas pa dang chags pa med pa’o snyam du mi spyod na shes rab kyi pha rol tu (6) phyin pa la spyod do || rab ’byor byang chub sems dpa’ sems dpa’ chen po de ltar spyod pa ni gzugs la chags pa mi skyed do || de bzhin du tshor ba la ma yin ’du shes la ma yin ’du byed rnams la ma yin rnam par shes pa la chags pa mi skyed do || rab ’byor byang chub sems dpa’ (7) sems dpa’ chen po de ltar spyod na mig la chags pa mi skyed pa nas yid kyi ’dus te reg pa las byung ba’i tshor pa’i bar la chags pa mi skyed | sa’i khams la chags pa mi skyed pa nas rnam par shes pa’i khams kyi bar la chags pa mi skyed | sbyin pa’i pha rol tu phyin pa la chags pa (110a1) mi skyed | tshul khrims kyi pha rol tu phyin pa la ma yin bzod pa’i pha rol tu phyin pa la ma yin brtson ’grus kyi pha rol tu phyin pa la ma yin bsam gtan gyi pha rol tu phyin pa la ma yin shes rab kyi pha rol tu phyin pa la chags pa mi skyed | byang chub kyi phyogs rnams la ma yin (2) stobs rnams la ma yin mi ’jigs pa rnams la ma yin so so yang dag par rig pa rnams la ma yin sangs rgyas kyi chos ma ’dres pa bcwa brgyad rnams la chags pa mi skyed do || rgyun tu zhugs pa’i ’bras bu la chags pa mi skyed lan cig phyir ’ong ba’i ’bras bu la ma yin phyir mi ’ong ba’i (3) ’bras bu la ma yin dgra bcom pa nyid la chags pa mi skyed | rang sangs rgyas nyid la chags pa mi skyed | sangs rgyas nyid la chags pa mi skyed | thams cad mkhyen pa nyid la yang chags pa mi skyed do || de ci’i phyir zhe na | rab ’byor thams cad mkhyen pa nyid ni ma chags pa ma bcings (4) pa ma grol ba yang dag par ma ’das pa’o || rab ’byor de ltar chags pa thams cad las rab tu bzla ba’i phyir byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin pa la spyad par bya’o ||

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爾(17)時佛告淨居諸天子。置是三千大千世界衆(18)生。若十方恒河沙等世界衆生。皆發阿耨多(19)羅三藐三菩提心。是一一菩薩於恒河沙等(20)劫。以有所得心供養十方如恒河沙等世界(21)衆生衣服飮食臥具醫藥一切樂具。如是一(22)一菩薩皆於恒河沙等劫。以有所得心供養(23)是諸衆生衣服飮食臥具醫藥一切樂具。若(24)有菩薩於過去未來現在諸佛。所有戒品定(25)品慧品解脱品解脱知見品。并諸聲聞弟子。(26)及凡夫人所種善根。合集稱量是諸福徳。以(27)最大最勝最上最妙心隨喜。隨喜已迴向阿(28)耨多羅三藐三菩提其福甚多。

Thereupon the Lord said to those Gods, from the gods belonging to the Pure Abode downwards: “Let us leave the case of the accumulation of the merit of all beings in countless world systems who have definitely set out for full enlightenment, and who have given gifts for the sake of gaining full enlightenment. (160) Let us, in the same manner, consider the case of all beings in countless world systems who, having made a vow to gain full enlightenment, and having raised their thoughts to enlightenment, would give gifts on the extensive scale described before [i.e. p. 157]. On the other hand we consider a Bodhisattva, taken hold of by the perception of wisdom and by skill in means, who takes hold of the wholesome roots of all the Buddhas, Bodhisattvas, Pratyekabuddhas and Disciples, and of all other beings also the wholesome roots which have been planted, will be planted, and are being planted, and who rejoices over them all in the way described above. Then infinitesimal will be the accumulation of merit on the part of the former Bodhisattvas who give gifts while perceiving a basis - just because they perceive a basis.

atha khalv āyuṣmān subhūtir bhagavantam etad avocat - yad bhagavān evam āha - atītānāgatapratyutpannānāṃ sarveṣāṃ buddhānāṃ bhagavatāṃ bodhisattvapratyekabuddhaśrāvakasaṃghānāṃ sarvasattvānāṃ cātītānāgatapratyutpannaṃ yan nāma kuśalamūlaṃ tat sarvam ekato ’bhisaṃkṣipya piṇḍayitvā tulayitvā niravaśeṣya niravaśeṣam anumodate agrayā anumodanayā | śreṣṭhayā jyeṣṭhayā varayā pravarayā praṇītayottamayā anuttamayā niruttamayottarottarayā asamayā asamasamayā apratisamayā acintyayā anumodate iti | tatra kiyatā bhagavan agrānumodanā bhavati? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - yadi subhūte bodhisattvayānikaḥ pudgalo ’tītāgatapratyutpannān gṛhṇīte na manyate nopalabhate na kalpayati na vikalpayati na paśyati na samanupaśyati, evaṃ cainān dharmān upaparīkṣate - kalpanāviṭhapitāḥ sarvadharmāḥ, ajātā anirjātā anāgatikā agatikāḥ | nātra kaścid dharma utpanno nāpi kaścid dharma utpatsyate nāpi kaścid dharma utpadyate, nāpi kaścid dharmo niruddho nāpi kaścid dharmo nirutsyate nāpi kaścid dharmo nirudhyate | ity evam etān dharmānupaparīkṣya yathaiṣāṃ dharmāṇāṃ dharmatā tathānumodate | anumodya tathaiva pariṇāmayaty anuttarāyāṃ samyaksaṃbodhau | iyatā subhūte bodhisattvasya mahāsattvasyāgrā anumodanā bhavati | asya subhūte kuśalamūlapariṇāmasya teṣāṃ paurvakāṇāṃ bodhisattvānām upalambhasaṃjñinām upalambhadṛṣṭikāṇāṃ taddānamayaṃ puṇyakriyāvastu śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api koṭītamīm api koṭīśatatamīm api koṭīsahasratamīm api koṭīśatasahasratamīm api koṭīniyutaśatasahasratamīm api kalāṃ nopaiti, saṃkhyām api kalām api gaṇanām api upamām api aupamyam api upanisām api upaniṣadam api na kṣamate ||

rab ’byor gyis gsol pa | bcom ldan ’das ’di ltar shes rab kyi pha (5) rol tu phyin pa zhes bgyi ba’i chos ’di ni zab ste | de ni bstan kyang mi ’grib ma bstan kyang mi ’grib bstan kyang mi ’phel ma bstan kyang mi ’phel ba ni ngo mtshar to || de skad ces gsol pa dang | bcom ldan ’das kyis tshe dang ldan pa rab ’byor la ’di skad ces bka’ stsal to || (6) rab ’byor legs so legs so || rab ’byor de de bzhin no de de bzhin te | rab ’byor ’di lta ste dper na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas ci srid ’tsho ba’i bar du bzhugs shing nam mkha’i bsngags pa brjod kyang nam mkha’ yongs su ’phel bar mi (7) ’gyur bsngags pa ma brjod kyang nam mkha’ yongs su ’grib par mi ’gyur ro || rab ’byor ’di lta ste dper na sgyu ma’i skyes bu la bsngags pa brjod kyang rjes su chags par yang mi ’gyur kun nas nyon mongs par mi ’gyur | bsngags pa ma brjod kyang khong khro bar mi ’gyur kun nas nyon (110b1) mongs par mi ’gyur ro || rab ’byor de bzhin du chos rnams kyi chos nyid gang yin pa de yang bstan kyang de snyed du zad do ma bstan kyang de snyed du zad do || gnas brtan rab ’byor gyis gsol pa | bcom ldan ’das byang chub sems dpa’ sems dpa’ chen po gang shes (2) rab kyi pha rol tu phyin pa zab mo ’di la spyod cing shes rab kyi pha rol tu phyin pa sgom pa gang zhig zhum par mi bgyid ya ya por mi ’gyur te ’di la rnal ’byor du yang bgyid la phyir mi ldog pa ni dka’ ba bgyid pa lags so || bcom ldan ’das ’di lta ste shes rab kyi pha rol tu phyin pa sgom (3) pa ’di ni nam mkha’ sgom pa lags so ||

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爾時須菩提(29)白佛言。世尊。如佛所説。是諸福徳合集稱量。(549c1)以最大最勝最上最妙心隨喜。隨喜已迴向(2)阿耨多羅三藐三菩提。世尊。云何名爲最大(3)最勝最上最妙隨喜。佛告須菩提。若菩薩於(4)過去未來現在諸法。不取不捨不念不得。於(5)此中無有法若已生滅若今生滅若當生滅。 (6)如諸法實相。隨喜迴向阿耨多羅三藐三菩(7)提亦如是。須菩提。是名菩薩最大最勝最上(8)最妙隨喜迴向。

(161) Subhuti: The Lord has described the jubilation over the wholesome roots of all beings as a most excellent jubilation. For what reason is this jubilation a most excellent one? The Lord: If a person who belongs to the vehicle of the Bodhisattvas does not seize on past, future and present dharmas, does not mind them, does not get at them, does not construct, nor discriminate them, does not see nor review them (162,1), if he considers them with the conviction that all dharmas are fabricated by thought construction, unborn, not come forth, not come, not gone, and that no dharma is ever produced or stopped in the past, future or present; if he considers those dharmas in such a way, then his jubilation is in accordance with the true nature of those dharmas, and so is his transformation [of the merit] into full enlightenment. This is the first reason why the jubilation of the Bodhisattva is a most excellent one. The meritorious work founded on giving on the part of Bodhisattvas who perceive a basis, who have a basis in view, is infinitesimal compared with the transformation of the wholesome root by that Bodhisattva.

punar aparaṃ subhūte bodhisattvayānikena pudgalenātītānāgatapratyutpannānāṃ sarveṣāṃ buddhānāṃ bhagavatāṃ dānamanumoditukāmena śīlamanumoditukāmena kṣāntimanumoditukāmena vīryamanumoditukāmena dhyānamanumoditukāmena prajñāmanumoditakāmena evam anumoditavyam - yathā vimuktis tathā dānam, yathā vimuktis tathā śīlaṃ, yathā vimuktis tathā kṣāntiḥ, yathā vimuktis tathā vīryam, yathā vimuktis tathā dhyānam, yathā vimuktis tathā prajñā, yathā vimuktis tathā vimuktijñānadarśanam, yathā vimuktis tathā anumodanā, yathā vimuktis tathā anumodanāsahagataṃ puṇyakriyāvastu, yathā vimuktis tathā pariṇāmanā, yathā vimuktis tathā buddhā bhagavantaḥ pratyekabuddhāś ca, yathā vimuktis tathā teṣāṃ śrāvakā ye parinirvṛtāḥ, yathā vimuktis tathā te dharmā ye ’tītā niruddhāḥ, yathā vimuktis tathā te dharmā ye ’nāgatā anutpannāḥ, yathā vimuktis tathā te dharmā ye etarhi pratyutpannā vartamānāḥ, yathā vimuktis tathā te ’tītā buddhā bhagavantas teṣāṃ ca śrāvakāḥ, yathā vimuktis tathā te ’nāgatā buddhā bhagavantas teṣāṃ ca śrāvakāḥ, yathā vimuktis tathā te pratyutpannā buddhā bhagavantas teṣāṃ ca śrāvakāḥ, ye etarhy aprameyeṣv asaṃkhyeyeṣu lokadhātuṣu tiṣṭhanti dhriyante yāpayanti, yathā vimuktis tathātītānāgatapratyutpannā buddhā bhagavantaḥ | evam eteṣāṃ dharmāṇām abaddhānām amuktānām asaktānāṃ yā dharmatā, tām anuttarayā anumodanayā anumode | anumodyānumodanāsahagataṃ puṇyakriyāvastu anuttarāyaṃ (83) samyaksaṃbodhau pariṇāmayāmi apariṇāmanāyogenāsaṃkrāntito ’viṃnāśata iti | iyatā subhūte bodhisattvasya mahāsattvasyāgrā anumodanā bhavati | tiṣṭhantu khalu punaḥ subhūte te ’pi ye ’nyeṣv anyeṣu gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvā anuttarāyāṃ samyaksaṃbodhau saṃprasthitāḥ, anuttarāyāṃ samyaksaṃbodhau saṃprasthāyānyeṣv anyeṣu gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvānāṃ bodhāya cittam utpādya sarve ’pyekaiko bodhisattvaḥ ekaikasmai bodhisattvāya gaṅgānadīvālukopamān kalpāṃs tiṣṭhan dānaṃ dadyād upalambhasaṃjñī cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkāraiḥ sarvasukhopadhānaiḥ sarvasukhasparśavihārair upatiṣṭhan, anena paryāyeṇa sarve ’pi te sarvebhya upatiṣṭhantaḥ upalambhasaṃjñino dānaṃ dadyuḥ | ye subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te sarve ’nuttarāṃ samyaksaṃbodhim abhisaṃpratiṣṭheran | anuttarāṃ samyaksaṃbodhim abhisaṃprasthāya gaṅgānadīvālukopamān kalpān kāyasucaritaṃ vāksucaritaṃ manaḥsucaritam upalambhasaṃjñinaḥ śīlaṃ samādāya varteran | anena paryāyeṇa sarve ’pi te bodhisattvā ekaiko bodhisattvo gaṅgānadīvālukopamān kalpāṃs tiṣṭhan gaṅgānadīvālukopamān kalpān kāyasucaritaṃ vāksucaritaṃ manaḥsucaritam upalambhasaṃjñī śīlaṃ samādāya varteta | etena paryāyeṇa sarve ’pi te bodhisattvopalambhasaṃjñinaḥ śīlaṃ samādāya varteran | yaś ca bodhisattvo mahāsattvaḥ prajñāpāramitopāyakauśalyaparigṛhīto ’tītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhāṃs teṣāṃ ca pratyekabuddhānāṃ śīlasamādhiprajñāvimuktijñānadarśanaskandhāṃs teṣāṃ ca śrāvakāṇāṃ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhān sarvasattvānāṃ cātītānāgatapratyutpannaṃ kuśalamūlaṃ sarvamekato ’bhisaṃkṣipya piṇḍayitvā tulayitvā niravaśeṣya niravaśeṣam anumodate ’grayā anumodanayā | śreṣṭhayā jyeṣṭhayā varayā pravarayā praṇītayottamayā anuttamayā niruttamayottarottarayā asamayā asamasamayā apratisamayā acintayā anumodanayā anumodate | anumodyānumodanāsahagataṃ puṇyakriyāvastu anuttarāyāṃ samyaksaṃbodhau pariṇāmayati | asya subhūte anumodanāsahagatasya puṇyakriyāvastuno ’sau paurvakaupalambhikānāṃ bodhisattvāna śīlamayaḥ puṇyābhisaṃskāraḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api koṭītamīm api koṭīśatatamīm api koṭīsahasratamīm api koṭīśatasahasratamīm api koṭīniyutaśatasahasratamīm api kalāṃ nopaiti, saṃkhyām api kalām api gaṇanām api upamām api aupamyam api upanisām api upaniṣadam api na kṣamate | tat kasya hetoḥ? tathā hi te bodhisattvopalambhasaṃjñinaḥ śīlaṃ samādāya vartanta iti | tiṣṭhantu khalu punaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvā anuttarāṃ samyaksaṃbodhim abhisaṃprasthitāḥ, anuttarāṃ samyaksaṃbodhim abhisaṃprasthāya gaṅgānadīvālukopamān kalpān kāyasucaritaṃ vāksucaritaṃ manaḥsucaritaṃ śīlaṃ samādāya vartamānopalambhasaṃjñinaḥ, ye subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te sarve anuttarāṃ samyaksaṃbodhim abhisaṃpratiṣṭheran | anuttarāṃ samyaksaṃbodhim abhisaṃprasthāya gaṅgānadīvālukopamān kalpāṃs tiṣṭhanto ’nyeṣvanyeṣu gaṅgānadīvālukopameṣu (84) trisāhasramahāsāhasreṣu lokadhātuṣu sarvair ekaiko bodhisattva ākruṣṭo ’bhihataḥ paribhāṣitaḥ samāna eva, sarve ’pi te upalambhasaṃjñinaḥ kṣāntiṃ samādāya varteran, yāvatsarve te bodhisattvāḥ kṣāntiṃ samādāya vartamānāḥ, etena paryāyeṇa sarve te bodhisattvā ekaiko bodhisattvo gaṅgānadīvālukopamān kalpāṃs tiṣṭhan gaṅgānadīvālukopamān kalpān anyeṣv anyeṣu gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvair ākruṣṭo ’bhihataḥ paribhāṣitaḥ samānaḥ upalambhasaṃjñī kṣāntiṃ samādāya varteta | evaṃ sarve ’pi te sarvair ākruṣṭā abhihatāḥ paribhāṣitāḥ samānopalambhasaṃjñinaḥ kṣāntiṃ samādāya varteran | yaś ca bodhisattvo mahāsattvo ’nayā prajñāpāramitayopāyakauśalyena ca parigṛhīto ’tītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ śīlaskandhaṃ samādhiskandhaṃ prajñāskandhaṃ vimuktiskandhaṃ vimuktijñānadarśanaskandhaṃ teṣāṃ ca pratyekabuddhānāṃ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhāṃs teṣāṃ ca śrāvakāṇāṃ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhān sarvasattvānāṃ cātītānāgatapratyutpannaṃ kuśalamūlaṃ sarvamekato ’bhisaṃkṣipya piṇḍayitvā tulayitvā niravaśeṣya niravaśeṣam anumodate agrayā anumodanayā | śreṣṭhayā jyeṣṭhayā varayā pravarayā praṇītayottamayā anuttamayā niruttamayottarottarayā asamayā asamasamayā apratisamayā acintayā anumodanayā anumodate | anumodyānumodanāsahagataṃ puṇyakriyāvastu anuttarāyāṃ samyaksaṃbodhau pariṇāmayati | asya subhūte anumodanāsahagatasya puṇyakriyāvastuno ’sau paurvakāṇāmaupalambhikānāṃ bodhisattvānāṃ kṣāntisahagataḥ puṇyābhisaṃskāraḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api koṭītamīm api koṭīśatatamīm api koṭīsahasratamīm api koṭīśatasahasratamīm api koṭīniyutaśatasahasratamīm api kalāṃ nopaiti, saṃkhyām api kalām api gaṇanām api upamām api aupamyam api upanisām api upaniṣadam api na kṣamate | tat kasya hetoḥ? tathā hi te bodhisattvopalambhasaṃjñinaḥ kṣāntiṃ samādāya vartante | tiṣṭhantu khalu punaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvāḥ anuttarāṃ samyaksaṃbodhim abhisaṃprasthitāḥ | anuttarāṃ samyaksaṃbodhim abhisaṃprasthāyānyeṣv anyeṣu gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvair ākruṣṭā abhihatāḥ paribhāṣitāḥ samānāḥ upalambhasaṃjñino gaṅgānadīvālukopamān kalpān kṣāntiṃ samādāya vartamānāḥ | ye subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te sarve ’nuttarāyāṃ samyaksaṃbodhau saṃprasthitā bhaveyuḥ, anuttarāyāṃ samyaksaṃbodhau saṃprasthāya gaṅgānadīvālukopamān kalpāṃs tiṣṭhantaś caṃkramābhirūḍhā gaṅgānadīvālukopamān kalpān aviṣīdanto ’nabhībhūtāḥ styānamiddhenopalambhasaṃjñino vīryaṃ samādāya varteran | yaś ca bodhisattvo mahāsattvaḥ prajñāpāramitopāyakauśalyaparigṛhīto ’tītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhāṃs teṣāṃ ca pratyekabuddhānāṃ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhāṃs teṣāṃ ca śrāvakāṇāṃ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhān (85) sarvasattvānāṃ cātītānāgatapratyutpannānān kuśalamūlābhisaṃskārān sarvān ekato ’bhisaṃkṣipya piṇḍayitvā tulayitvā niravaśeṣya niravaśeṣam anumodate agrayā anumodanayā | śreṣṭhayā jyeṣṭhayā varayā pravarayā praṇītayottamayā anuttamayā niruttarayottarottarayā asamayā asamasamayā apratisamayā acintyayā anumodanayā anumodate | anumodyānumodanāsahagataṃ puṇyakriyāvastu anuttarāyāṃ samyaksaṃbodhau pariṇāmayati | asya subhūte anumodanāsahagatasya puṇyakriyāvastuno ’sau paurvakaupalambhikānāṃ bodhisattvānāṃ vīryamayaḥ puṇyābhisaṃskāraḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api koṭītamīm api koṭīśatatamīm api koṭīsahasratamīm api koṭīśatasahasratamīm api koṭīniyutaśatasahasratamīm api kalāṃ nopaiti, saṃkhyām api kalām api gaṇanām api upamām api aupamyam api upanisām api upaniṣadam api na kṣamate | tat kasya hetoḥ? tathā hi te bodhisattvāḥ sarve ’py upalambhasaṃjñino vīryaṃ samādāya vartante | tiṣṭhantu khalu punaḥ subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvā anuttarāyāṃ samyaksaṃbodhau saṃprasthitāḥ, anuttarāyāṃ samyaksaṃbodhau saṃprasthāya gaṅgānadīvālukopamān kalpāṃs tiṣṭhantaś caṃkramābhirūḍhā gaṅgānadīvālukopamān kalpān aviṣīdanto ’nabhibhūtāḥ styānamiddhenopalambhasaṃjñino vīryaṃ samādāya vartamānāḥ | ye ’pi te subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te sarve ’nuttarāyāṃ samyaksaṃbodhau saṃprasthitā bhaveyuḥ | te sarve ’nuttarāyāṃ samyaksaṃbodhau saṃprasthāya gaṅgānadīvālukopamān kalpān upalambhasaṃjñinaś catvāri dhyānāni samāpadyeran | yaś ca bodhisattvo mahāsattvo ’nayā prajñāpāramitayopāyakauśalyena ca parigṛhīto ’tītānāgatapratyutpannānāṃ sarveṣāṃ buddhānāṃ bhagavatāṃ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhāṃs teṣāṃ ca pratyekabuddhānāṃ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhāṃs teṣāṃ ca śrāvakāṇāṃ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhān sarvasattvānāṃ cātītānāgatapratyutpannān kuśalamūlābhisaṃskārān sarvān ekato ’bhisaṃkṣipya pīṇḍayitvā tulayitvā niravaśeṣya niravaśeṣam anumodate agrayā anumodanayā | śreṣṭhayā jyeṣṭhayā varayā pravarayā praṇītayottamayā anuttamayā niruttarayottarottarayā asamayā asamasamayā apratisamayā acintyayā anumodanayā anumodate | anumodyānumodanāsahagataṃ puṇyatriyāvastu anuttarāyāṃ samyaksaṃbodhau pariṇāmayati | asya subhūte anumodanāsahagatasya puṇyakriyāvastuno ’sau paurvakaupalambhikānāṃ bodhisattvānāṃ caturdhyānamayaḥ puṇyābhisaṃskāraḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api koṭītamīm api koṭīśatatamīm api koṭīsahasratamīm api koṭīśatasahasratamīm api koṭīniyutaśatasahasratamīm api kalāṃ nopaiti, saṃkhyām api kalām api gaṇanām api upamām api aupamyam api upanisām api upaniṣadam api na kṣamate | tat kasya hetoḥ? tathā hi te bodhisattvopalambhasaṃjñino dhyānāni samāpadyante iti ||

bcom ldan ’das byang chub sems dpa’ sems dpa’ chen po gang dag gis go cha ’di bgos pa de dag ni phyag bgyi bar ’os pa lags so || de ci’i phyir zhe na | bcom ldan ’das gang sems can rnams kyi slad du go cha bgo bar (4) ’tshal ba de ni nam mkha’ dang lhan cig go cha bgo bar ’tshal pa lags so || gang zhig nam mkha’ dang mtshungs pa’i sems can chos kyi dbyings dang mtshungs pa’i sems can rnams kyi slad du go cha bgo bar ’tshal ba ni bcom ldan ’das byang chub sems dpa’ sems dpa’ chen po go (5) cha chen po bgos pa lags te bcom ldan ’das byang chub sems dpa’ sems dpa’ chen po dpa’ bo lags so || bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar ’tshal ba de ni bcom ldan ’das nam mkha’ yongs su thar bar ’tshal ba lags so || (6) de ni bcom ldan ’das nam mkha’ ’deg par ’tshal ba lags so || bcom ldan ’das byang chub sems dpa’ sems dpa’ chen po gang nam mkha’ dang mtshungs pa chos kyi dbyings dang mtshungs pa’i sems can rnams kyi slad du go cha ’tshal ba de ni brtson ’grus kyi pha rol tu (7) phyin pa’i go cha chen po thob pa lags so || de nas dge slong gzhan zhig gis bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud nas bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das shes rab kyi pha rol tu phyin pa la phyag ’tshal lo || (111a1) bcom ldan ’das ’di ltar shes rab kyi pha rol tu phyin pa ni chos gang yang mi skyed chos gang yang ’gog par mi bgyid do || de nas tshe dang ldan pa rab ’byor la lha rnams kyi dbang po brgya byin gyis ’di skad ces smras so || ’phags pa rab ’byor gang shes rab kyi pha rol tu phyin (2) pa ’di la de ltar rnal ’byor du byed pa de ci la rnal ’byor du byed par ’gyur | rab ’byor gyis smras pa | kau shi ka gang shes rab kyi pha rol tu phyin pa ’di la rnal ’byor du byed pa de ni nam mkha’ la rnal ’byor du byed par ’gyur ro || kau shi ka gang shes rab kyi pha rol tu phyin pa ’di la slob cing (3) rnal ’byor du byed par sems pa de ni bla gab med pa la rnal ’byor du byed par ’gyur ro || de nas bcom ldan ’das la lha rnams kyi dbang po brgya byin gyis ’di skad ces gsol to || bcom ldan ’das rigs kyi bu ’am rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin par ’gyur ba (4) de la bsrung ba dang bskyab pa dang sba ba ci zhig bgyi ba bka’ stsal par gsol | de nas tshe dang ldan pa rab ’byor gyis lha rnams kyi dbang po brgya byin la ’di skad ces smras so || kau shi ka chos gang la bsrung ba dang bskyab pa dang sba bar bya ba’i chos de khyod kyis yang dag par rjes su mthong ngam | (5) brgya byin gyis smras pa | ’phags pa rab ’byor de ni ma yin no || rab ’byor gyis smras pa | kau shi ka gal te de ltar byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa ci ltar bshad pa ’di la gnas na de nyid de la bsrung ba dang skyob pa dang sbed par ’gyur ro || (6) de ste shes rab kyi pha rol tu phyin pa dang bral bar gyur na ni mi dang mi ma yin pa de la glags lta ba dang glags tshol pa dag gis glags rnyed par ’gyur ro || kau shi ka gzhan yang byang chub sems dpa’ sems dpa’ chen po gang shes rab kyi pha rol tu phyin pa spyod pa la bsrung ba dang bskyab pa (7) dang sba bar bya bar sems pa de ni nam mkha’ la bsrung ba dang bskyab pa dang sba bar bya bar sems so || kau shi ka ’di ci snyam du sems khyod kyis brag ca la bsrung ba dang bskyabs dang sba bar byed par nus sam | brgya byin gyis smras pa | ’phags pa rab ’byor de ni ma yin no || rab (111b1) ’byor gyis smras pa | kau shi ka de bzhin du byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa ’di la spyod cing gnas pas ni chos thams cad brag ca lta bur yongs su shes so || de bas na de la rlom sems su mi byed yang dag par rjes su mi mthong mi shes yang (2) dag par mi shes chos de dag kyang med cing yang dag par mi snang la yang dag par med cing mi dmigs so zhes gnas te | gal te de ltar gnas na shes rab kyi pha rol tu phyin pa la spyod do || de nas sangs rgyas kyi mthus stong gsum gyi stong chen po’i ’jig rten gyi khams na rgyal po (3) chen po bzhi po dang lha rnams kyi dbang po brgya byin thams cad dang tshangs pa chen po thams cad dang mi mjed kyi bdag po tshangs pa chen po gang dag yod pa de dag thams cad bcom ldan ’das ga la ba der ’ongs te lhags nas bcom ldan ’das kyi zhabs la mgo bos phyag ’tshal te | (4) bcom ldan ’das la lan gsum bskor ba byas nas phyogs gcig tu ’khod do || phyogs gcig tu ’khod pa dang rgyal po chen po de dag dang lha rnams kyi dbang po brgya byin thams cad dang tshangs pa chen po thams cad dang tshangs pa chen po mi mjed kyi bdag pos kyang sangs rgyas kyi (5) mthu dang sangs rgyas kyi byin gyi rlabs kyis sangs rgyas stong dang de dag gis ming ’di dag nyid dang tshig ’di dag nyid dang yi ge ’di dag nyid dang rab ’byor ces bya ba’i dge slong ’di dag nyid kyis | shes rab kyi pha rol tu phyin pa ’di nyid dang shes rab kyi pha rol tu phyin pa’i le’u ’di nyid nye (6) bar bstan cing | der yang lha rnams kyi dbang po brgya byin rnams nyid kyis yongs su dris shing yongs su zhus te sa phyogs ’di nyid du shes rab kyi pha rol tu phyin pa ’di nyid bshad pa dang | byang chub sems dpa’ sems dpa’ chen po byams pas kyang bla na med pa yang dag par rdzogs pa’i (7) byang chub mngon par rdzogs par sangs rgyas nas sa phyogs ’di nyid du shes rab kyi pha rol tu phyin pa ’di nyid ’chad par ’gyur ba shes par gyur to || ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa las rnam par dag pa zhes bya ba’i le’u ste brgyad pa’o || || (112a1) de nas bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das shes rab kyi pha rol tu phyin pa zhes bgyi pa ’di ni ming tsam mo || ming de yang ’di’o zhes mi dmigs te ngag gi dngos po nyid ming zhes bgyi’o || shes rab kyi pha rol (2) tu phyin pa de yang ma mchis mi dmigs te | ming ci lta ba bzhin du shes rab kyi pha rol tu phyin pa yang de bzhin no shes rab kyi pha rol tu phyin pa ci lta bar ming yang de bzhin te | chos ’di gnyis ni ma mchis shing mi dmigs na | bcom ldan ’das ci’i slad du byang chub sems dpa’ sems dpa’ (3) chen po byams pa bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas nas | ming ’di dag nyid dang tshig ’di dag nyid dang yi ge ’di dag nyid kyis sa phyogs ’di nyid du shes rab kyi pha rol tu phyin pa ’di nyid ’chad par ’gyur | de skad ces gsol pa dang | (4) bcom ldan ’das kyis tshe dang ldan pa rab ’byor la ’di skad ces bka’ stsal to || rab ’byor ’di ltar byang chub sems dpa’ sems dpa’ chen po byams pa ni gzugs rtag pa ma yin mi rtag pa yang ma yin | gzugs bcings pa ma yin grol ba ma yin pas mtha’ las ’das shing rnam par (5) dag pa’o zhes mngon par rdzogs par ’tshang rgya bar ’gyur te | de bzhin du tshor ba la ma yin ’du shes la ma yin ’du byed rnams la ma yin rnam par shes pa rtag pa ma yin mi rtag pa ma yin | rnam par shes pa bcings pa ma yin grol ba ma yin pas mtha’ las ’das shing rnam par dag (6) pa’o zhes mngon par rdzogs par ’tshang rgya bar ’gyur ro || rab ’byor rgyu ’dis na byang chub sems dpa’ sems dpa’ chen po byams pa bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas nas ming ’di dag nyid dang tshig ’di dag nyid dang yi ge ’di dag nyid (7) kyis sa phyogs ’di nyid du shes rab kyi pha rol tu phyin pa ’di nyid ’chad par ’gyur ro || de skad ces bka’ stsal pa dang | bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das e ma’o shes rab kyi pha rol tu phyin pa ’di ni yongs su dag (112b1) pa’o || bcom ldan ’das kyis bka’ stsal pa | rab ’byor gzugs rnam par dag pas shes rab kyi pha rol tu phyin pa yongs su dag pa’o || rab ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa rnam par dag pas shes rab kyi pha rol tu phyin pa yongs su (2) dag pa’o || rab ’byor gzugs skye ba med pa dang ’gag pa med pa dang kun nas nyon mongs pa med pa dang rnam par byang ba med pa rnam par dag pas shes rab kyi pha rol tu phyin pa yongs su dag pa’o || rab ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par (3) shes pa skye ba med pa dang ’gag pa med pa dang kun nas nyon mongs pa med pa dang rnam par byang ba med pa rnam par dag pas shes rab kyi pha rol tu phyin pa yongs su dag pa’o || rab ’byor nam mkha’ rnam par dag pas shes rab kyi pha rol tu phyin pa yongs su dag pa’o || rab ’byor (4) gzugs gos pa med cing yongs su ’dzin pa med pas shes rab kyi pha rol tu phyin pa yongs su dag pa’o ||

... + + + + + + + + (saṃj)ñ(i)‹no› v[ī]rya(ṃ) samādāya ... + (anut)[t](a)[r](ā)y(aṃ) samyasaṃbodhīye saṃprasti¹ ... + (anut)[t](a)[r](ā)y(aṃ) samyasaṃbodhīye saṃprasti ... [d](ī)vālikāsāmaṃ kalpāṃ tiṣṭatā ◊ upalaṃbha ... prajñāṃ vimuktiṃ vimuktijñā[nada]rśa[na]ṃ (5) ... (jñ)ā(ṃ v)i(mukt)i + + + + + + + + ... purimako upalambhikānāṃ bodh(i)s(ā)tv(ā)n(āṃ) (3) ... upeti saṃkhyāṃ kalāṃ pi gaṇanāṃ pi

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復次須菩提。菩薩若欲於過(9)去未來現在諸佛布施持戒忍辱精進禪定智(10)慧解脱解脱知見隨喜。應如是隨喜。如解脱(11)持戒亦如是。如解脱。定惠解脱解脱知見(12)亦如是。如解脱信解亦如是。如解脱隨喜亦(13)如是。如解脱未來未生法亦如是。如解脱過(14)去無量阿僧祇世界諸佛及弟子亦如是。(15)如解脱今現在十方無量阿僧祇世界諸佛及(16)＊弟子亦如是。如解脱未來無量阿僧祇世界(17)諸佛及弟子亦如是。是諸法相不繋不縛不(18)解不脱。以是迴向阿耨多羅三藐三菩提不(19)生不滅故。須菩提。是名菩薩最大最勝最上(20)最妙隨喜迴向。以是迴向勝於十方如恒河(21)沙等世界諸菩薩。以有所得心皆於恒河沙(22)劫供養十方如恒河沙等世界衆生衣服飮食(23)臥具醫藥一切樂具。以有所得心布施持戒(24)忍辱精進禪定。於此隨喜迴向福徳。百分不(25)及一。百千萬億分不及一。乃至算數譬喩所(26)不能及

Moreover, Subhuti, someone who belongs to the vehicle of the Bodhisattvas, and who wants to rejoice in the wholesome roots of all the Buddhas and Lords, should rejoice in such a way: As emancipation [is unoriginated, since the obstacles from defilements and from the cognizable have ceased], so the gift; so the morality, etc.; so the jubilation, so the meritorious work founded on jubilation; (163) as the emancipation, so the transformation, so the Buddhas and Lords, and the Pratyekabuddhas, and the Disciples who have entered Parinirvana; as the emancipation, so are the dharmas which are past, or stopped; and likewise the dharmas which are future, or not yet produced; and the dharmas which are present, or proceeding just now; as the emancipation so are all the past, future and present Buddhas and Lords. Thus, I rejoice with the most excellent jubilation in the true nature of those dharmas, which are unbound, unfreed, unattached. Thereafter I turn that meritorious work founded on jubilation over into full enlightenment; but really no turning over takes place, because nothing is passed on, nothing destroyed. This is the second reason why the jubilation of the Bodhisattva is a most excellent one. (164) But to return to the question of merit. Let us now consider the case where all the beings in countless world systems have definitely set out for full enlightenment, and where, in order to advance to full enlightenment, they would for countless aeons undertake the obligation of observing morality, i.e. good conduct of body, speech and mind, - but while perceiving a basis. Nevertheless their accumulation of merit is infinitesimal compared with that of a Bodhisattva’s merit derived from jubilation, - just because they perceive a basis. (165) And the same would be true, if all those beings would for countless aeons practice patience, although they were ever so much abused, struck and reviled; (166) or if they would practice vigour, and under no circumstances would be cast down, or conquered by sloth and torpor; (168) or, finally, if they would enter the trances. As long as they carry out those practices while perceiving a basis, their merit will be infinitesimal compared with that of a Bodhisattva who rejoices over the wholesome roots of all beings with the most excellent jubilation, and transforms this wholesome root into the supreme enlightenment.

āryāṣṭasāhasrikāyāṃ prajñāpāramitāyām anumodanāpariṇāmanāparivarto nāma ṣaṣṭhaḥ || (86)

rab ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa gos pa med cing yongs su ’dzin pa med pas shes rab kyi pha rol tu phyin pa yongs su dag pa’o ||

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