Bibliotheca Polyglotta

atha khalv āyuṣmān subhūtir bhagavantam etad avocat - kva punar bhagavan śikṣamāṇo bodhisattvo mahāsattvaḥ sarvajñatāyāṃ śikṣate? bhagavān āha - sacet subhūte bodhisattvo mahāsattvaḥ kṣaye śikṣate, sarvajñatāyāṃ śikṣate | evam anutpāde ’nirodhe ’jātau abhāve viveke virāge ākāśe dharmadhātau | sacet subhūte bodhisattvo mahāsattvo nirvāṇe śikṣate, sarvajñatāyāṃ śikṣate | subhūtir āha - kiṃ kāraṇaṃ bhagavan bodhisattvo mahāsattvaḥ kṣaye śikṣamāṇaḥ śikṣate sarvajñatāyām, evam anutpāde ’nirodhe ’jātau abhāve viveke virāge ākāśe dharmadhātau nirvāṇe śikṣamāṇaḥ śikṣate sarvajñatāyām? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - yat subhūte evaṃ vadasi - kiṃ kāraṇaṃ bodhisattvo mahāsattvaḥ kṣaye śikṣamāṇaḥ śikṣate sarvajñatāyām | evam anutpāde ’nirodhe ’jātau abhāve viveke virāge ākāśe dharmadhātau nirvāṇe śikṣamāṇaḥ śikṣate sarvajñatāyām iti? tat kiṃ manyase subhūte yā tathāgatasya tathatā yayā tathatayā tathāgatas tathāgata iti prabhāvyate, api nu sā kṣīyate? subhūtir āha - no hīdaṃ bhagavan | tat kasya hetoḥ? na hi bhagavan kṣayaḥ kṣīyate | akṣayo hi bhagavan kṣayaḥ | bhagavān āha - tat kiṃ manyase subhūte yā tathāgatasya tathatā yayā tathatayā tathāgatas tathāgata iti prabhāvyate, api nu sotpadyate vā nirudhyate vā jāyate vā bhavati vā vibhavati vā vivicyate vā rajyate vā virajyate vā ākāśībhavati vā dharmībhavati vā? āha - no hīdaṃ bhagavan | bhagavān āha - tat kiṃ manyase subhūte yā tathāgatasya tathatā yayā tathatayā tathāgatas tathāgata iti prabhāvyate, api nu sā nirvāti? āha - no hīdaṃ bhagavan | bhagavān āha - tasmāt tarhi subhūte evaṃ śikṣamāṇo bodhisattvo mahāsattvaḥ na tathatā kṣīyate ity evaṃ śikṣate | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ śikṣate sarvajñatāyām | evaṃ śikṣamāṇaḥ śikṣate prajñāpāramitāyām , śikṣate buddhabhūmau, śikṣate baleṣu, śikṣate vaiśāradyeṣu, śikṣate sarvabuddhadharmeṣu, śikṣate sarvajñajñāne | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ sarvaśikṣāpāramitām anuprāpsyati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo na śakyo māreṇa vā māraparṣadā vā mārakāyikābhirvā devatābhir abhimarditum | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ kṣipram avinivartanīyadharmatām anuprāpsyati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ kṣipraṃ bodhimaṇḍe niṣatsyati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ svake gocare carati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ śikṣate nāthakarakeṣu dharmeṣu, śikṣate mahāmaitryām, mahākaruṇāyāṃ śikṣate, mahāmuditāyāṃ śikṣate, mahopekṣāyāṃ śikṣate | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ śikṣate triparivartasya dvādaśākārasya dharmacakrasya pravartanāya | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ sarvadhātuṃ nonīkariṣyāmīti śikṣate | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvas tathāgatavaṃśasyānupacchedāya śikṣate | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo ’mṛtadhātudvāraṃ vivariṣyāmīti śikṣate | neyaṃ subhūte udārā (211) śikṣā śakyā hīnasattvena śikṣitum | na hi alpasthāmnā śakyamasyāṃ śikṣāyāṃ śikṣitum | tat kasya hetoḥ? sarvasattvasārā hi te subhūte, sarvasattvanāthakāmā hi te subhūte, ye ’syāṃ śikṣāyāṃ śikṣante | sarvasattvābhyudgatatāṃ te ’nuprāptukāmāḥ, ya iha śikṣante | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo na nirayeṣūpapadyate, na tiryagyoniṣūpapadyate, na pretaviṣayeṣūpapadyate, nāsureṣu kāyeṣūpapadyate, na pratyantajanapadeṣūpapadyate, na caṇḍālakuleṣūpapadyate, na śākunikakuleṣūpapadyate, na niṣādadhīvaraurabhrikakuleṣūpapadyate, nāpy anyeṣv evaṃrūpeṣu hīnajātikeṣu hīnakarmaseviṣu vā kuleṣūpapadyate | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo nāndho bhavati, na badhiro bhavati, na kāṇo bhavati, na kuṇṭho bhavati, na kubjo bhavati, na kuṇir bhavati, na laṅgo bhavati, na khañjo bhavati, na jaḍo bhavati, na lolo bhavati, na lollo bhavati, na kallo bhavati, na hīnāṅgo bhavati, na vikalāṅgo bhavati, na vikṛtāṅgo bhavati, na durbalo bhavati, na durvarṇo bhavati, na duḥsaṃsthāno bhavati, na hīnendriyo bhavati, na vikalendriyo bhavati | sarvākāraparipūrṇendriyo bhavati, svarasaṃpanno bhavati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo na prāṇātipātī bhavati, nādattādāyī bhavati, na kāmamithyācārī bhavati, na mṛṣāvādī bhavati, na piśunavāgbhavati, na paruṣavāgbhavati, na saṃbhinnapralāpī bhavati, nābhidhyālur bhavati, na vyāpannacitto bhavati, na mithyādṛṣṭiko bhavati, na mithyājīvena jīvikāṃ kalpayati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo na dīrghāyuṣkeṣu deveṣūpapadyate, na duḥśīlaparigrāhako bhavati, nābhūtadharmaparigrāhako bhavati, na dhyānasamāpattivaśenopapadyate | tat kasya hetoḥ? asti hi tasyopāyakauśalyaṃ yenopāyakauśalyena samanvāgato bodhisattvo mahāsattvo na dīrghāyuṣkeṣu deveṣūpapadyate | tat punaḥ subhūte upāyakauśalyaṃ bodhisattvasya mahāsattvasya katamat? yad uta iyam eva prajñāpāramitā | tathā cātropāyakauśalye yogam āpadyate, yathā anyenopāyakauśalyena samanvāgato bodhisattvo mahāsattvo dhyānāni ca samāpadyate, na ca dhyānavaśenopapadyate | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo balapariśuddhiṃ nigacchati, vaiśāradyapariśuddhiṃ nigacchati, sarvabuddhadharmapariśuddhiṃ nigacchati, tām anuprāpnoti ||

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1. How a bodhisattva is trained in all-knowledge Subhuti: Wherein, O Lord, must a Bodhisattva train to be trained in all-knowledge? The Lord: He must train in Extinction, in Non-production, in Non-stopping, in No-birth, in the absence of positivity, in Isolatedness, in Dispassion, in Space, in the element of dharma, and Nirvana. Subhuti: For what reason does that amount to a training in all-knowledge? The Lord: What do you think, Subhuti, the Suchness of the Tathagata, which is the prime cause of the Tathagata being a Tathagata, does that become extinct? Subhuti: No, Lord. For extinction cannot become extinct, extinction being inextinguishable. (425) The Lord: The Suchness of the Tathagata, which is the prime cause of the Tathagata being a Tathagata, is that now produced, or stopped, or born; or does it become or cease to become; or does it become isolated; or impassioned or dispassionate; or does it become like space, or does it become of the nature of dharma? Subhuti: No, Lord. The Lord: Does that Suchness then enter Nirvana? Subhuti: No, Lord. The Lord: Therefore then, Subhuti, a Bodhisattva who trains himself thus, he trains in [the conviction that] “Suchness does not get extinct.” When he trains thus, he will reach the perfection of all training. He cannot be crushed by Mara, or by Mara’s associates or by Mara’s host. Soon he shall reach the condition of irreversibility. Soon he shall sit on the terrace of enlightenment. He courses in his own range. (426) He is trained in the dharmas which make him into a saviour, in the great friendliness, the great compassion, the great sympathetic joy, the great impartiality. He trains for the turning of the wheel of dharma, with its three revolutions and twelve aspects. He trains so as to save no fewer beings than he should. He trains to ensure the non-interruption of the lineage of the Tathagatas. He trains in order to open the door of the deathless element. An inferior being is, however, incapable of this sublime training. For a weakling cannot be trained in this training. Because those who are trained in this training are the very cream of all beings, are persons who want to save all beings. They want to reach a state where they are elevated above all beings. A Bodhisattva who trains thus is not reborn in the hells, nor among animals, nor in the realms of the Pretas, nor among the Asuras, nor in outlying districts [among barbarous populations], nor in the families of outcasts or fowlers, of hunters, fishermen or butchers, nor in other low class families of that kind, in which one is addicted to low deeds. He does not become blind, deaf, or one-eyed; he is not a cripple, nor hunch-backed, nor a man with withered hand or arm, nor limping, or lame, or stunned, (427) not tremulous, quivering or shaky; his limbs are not puny, nor incomplete, nor abnormal: he is not weak, nor has he a bad complexion or shape; his faculties are not inferior nor incomplete, but they are in every way perfect; and he has a melodious voice. He does not become a person who takes life, or who takes what is not given, or who goes wrong about his sense-desires, or who speaks falsely, or maliciously, or harshly, or who prattles indistinctly, or who is covetous, or who harbours ill will in his heart, or who has wrong views, and he does not earn his livelihood in the wrong fashion. He is not reborn among the long-lived Gods, he does not take up bad moral practices, does not take hold of unreal dharmas, and he does not get reborn through the influence of his trances and [formless] attainments. For there is his skill in means, and endowed with that he does not get reborn among the long-lived Gods. But what is that skill in means of a Bodhisattva? It is just this perfection of wisdom. And he applies himself to this skill in means in such a way that, endowed with it, the Bodhisattva enters into the trances without being reborn through the influence of the trances. (428) When he trains thus, a Bodhisattva incurs the perfect purity of the powers, of the grounds of self-confidence, of the Buddha-dharmas. He reaches all that.

āyuṣmān subhūtir āha - yadā bhagavan sarvadharmā evaṃ prakṛtipariśuddhāḥ, tat katamasya bhagavan dharmasya bodhisattvo mahāsattvo balapariśuddhiṃ nigacchati, vaiśāradyapariśuddhiṃ nigacchati, sarvabuddhadharmapariśuddhiṃ nigacchati, tām anuprāpnoti? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - evam etat subhūte, evam etat | tat kasya hetoḥ? sarvadharmā hi subhūte prakṛtyaiva pariśuddhāḥ | evaṃ subhūte prakṛtipariśuddheṣu sarvadharmeṣu bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ śikṣamāṇasya yā asaṃsīdanatā anavalīnatā, iyaṃ sā subhūte prajñāpāramitā | evaṃ subhūte bālapṛthagjanā enān dharmān ajānanto ’paśyanto dharmāṇāṃ dharmatāṃ na jānanti, na paśyanti | teṣāṃ sattvānāṃ (212) kṛtaśaḥ subhūte bodhisattvā mahāsattvā vyāyacchante, vīryam ārabhante - vayam evam ajānakān sattvān jānayiṣyāmaḥ, vayam evam apaśyakān sattvān paśyayiṣyāmaḥ ity atra śikṣāyāṃ śikṣante | atra śikṣāyāṃ śikṣamāṇā bodhisattvā mahāsattvā balāny anuprāpnuvanti, vaiśāradyāny anuprāpnuvanti | sarvabuddhadharmān anuprāpnuvanti | evaṃ śikṣamāṇāḥ subhūte bodhisattvā mahāsattvāḥ parasattvānāṃ parapudgalānāṃ cittacaritavispanditāni yathābhūtaṃ prajānanti | yathābhūtaṃ prajānantaḥ paracittacaritajñatāyāḥ pāraṃ gacchanti |

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Subhuti: But if, O Lord, as we all know, all dharmas are by nature perfectly pure, then with regard to what dharma does a Bodhisattva incur and reach the perfect purity of the powers, the grounds of self-confidence and the Buddha-dharmas? The Lord: So it is, Subhuti. For all dharmas are just by [their essential original] nature perfectly pure. When a Bodhisattva who trains in perfect wisdom does not lose heart and remains uncowed although all dharmas are by their nature perfectly pure, then that is his perfection of wisdom. But the foolish common people do not know nor see that these dharmas are really so constituted, and they neither know nor see the true nature of dharmas. On behalf of those beings the Bodhisattvas struggle on and exert vigour so that those who do not know may be enabled to know, so that those who do not see may be made to see. In this training they train, and therefore [in the world of appearance] a Bodhisattva reaches the powers, the grounds of self-confidence, and all Buddha-dharmas. When they train thus, Bodhisattvas wisely know the throbbing thoughts and actions of other beings, of other persons as they really are. And then they go beyond the knowledge of the thoughts and actions of others. (429,1)

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