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.
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1. Parivarta