Bibliotheca Polyglotta

evam ukte āyuṣmān subhūtir bhagavantam etad avocat - duṣkarakārako bhagavan bodhisattvo mahāsattvaḥ | paramaduṣkarakārako bhagavan bodhisattvo mahāsattvaḥ, yaḥ śūnyatāyāṃ carati, śūnyatayā ca viharati, śūnyatāṃ ca samādhiṃ samāpadyate, na ca bhūtakoṭiṃ sākṣātkaroti | atyāścaryam idaṃ bhagavan, paramāścaryam idaṃ sugata | evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - evam etat subhūte, evam etat | duṣkarakārako bodhisattvo mahāsattvaḥ | paramaduṣkarakārako bodhisattvo mahāsattvaḥ yaḥ śūnyatāyāṃ carati, śūnyatāyāṃ ca viharati, śūnyatāṃ ca samādhiṃ samāpadyate, na ca bhūtakoṭiṃ sākṣātkaroti | tat kasya hetoḥ? tathā hi subhūte bodhisattvasya mahāsattvasya sarvasattvā aparityaktāḥ | tasyeme evaṃrūpāḥ praṇidhānaviśeṣā bhavanti - mayaite sarvasattvāḥ parimocayitavyā iti | yadā bodhisattvo mahāsattva evaṃ cittam abhinirharati - sarvasattvā mamāparityaktāḥ, mayaite parimocayitavyā iti, śūnyatāṃ ca samādhivimokṣamukham abhinirharati, ānimittaṃ ca samādhivimokṣamukham abhinirharati, apraṇihitaṃ ca samādhivimokṣamukhamabhinirharati, tadopāyakauśalyasamanvāgato bodhisattvo mahāsattvo veditavyaḥ - nāyamantarā bhūtakoṭiṃ sākṣātkariṣyaty aparipūrṇair buddhadharmaiḥ | tat kasya hetoḥ? tathā hi asyopāyakauśalyaṃ rakṣāṃ karoti | sa caivāsya cittotpādo yat tasya sarvasattvā aparityaktāḥ | sa evam anena cittotpādenopāyakauśalyena samanvāgato ’ntarā bhūtakoṭiṃ na sākṣātkaroti ||

rigs kyi bu ’di lta (6) ste | dper na rgya mtsho chen po’i nang na rin po che dag yod pa ni shar phyogs nas kyang ma ’ongs | lho nas ma yin | nub nas ma yin | byang nas ma yin | phyogs mtshams nas ma yin | steng dang ’og nas ma yin | phyogs bcu gang nas kyang ma ’ongs mod kyi ’on kyang sems can (7) dag gi dge ba’i rtsa ba la brten nas rgya mtsho chen po’i nang nas rin po che dag ’byung ste | de dag kyang rgyu med par ’byung ba ma yin gyi | rgyu dang | rkyen dang | gzhi la rag las pa yin te brten nas ’byung ngo || rin po che de dag ’gag pa yang phyogs bcu’i ’jig rten gang (278b1) du yang mi ’pho med kyi ’on kyang rkyen de dag yod na rin po che dag rab tu ’byed do || rkyen de dag med na rin po che de dag rab tu dbye ba yang med par ’gyur ro || rigs kyi bu de bzhin du de bzhin gshegs pa de dag gi sku yongs su grub pa yang phyogs bcu’i ’jig rten (2) gang nas kyang ma byon phyogs bcu’i ’jig rten gang du yang ma bzhud do || sangs rgyas bcom ldan ’das de dag gi sku rgyu med pa yang ma yin te sngon gyi spyad pas yongs su grub pa yin pas rgyu la rag las pa rkyen la rag las pa | sngon gyi phrin las rnam par smin pa las byung ba yin zhing (3) de ni phyogs bcu’i ’jig rten gyi khams gang na yang yod pa ma yin no || ’on kyang rkyen rnams yod na sku mngon par ’grub par ’gyur te | rkyen de dag med na sku mngon par grub pa yang mi snang ngo || rigs kyi bu ’di lta ste | dper na pi bang gi sgra byung ba yang gang (4) nas kyang ma ’ongs ’gags pa yang gang du yang mi ’gro gang na yang mi ’pho ste | rgyu dang rkyen tshogs pa la brten nas byung ba rgyu la rag las pa rkyen la rag las pa | ’di lta ste | pi bang gi khog pa la brten pa gas pa la brten rgyud la brten yu ba la brten shing bu la brten rgyud (5) rten la brten mi de las skyes pa’i rtsol ba la brten nas ’di ltar pi bang de las sgra ’byung ste | rgyu la rag las pa rkyen la rag las pa’i sgra de yang pi bang gi khog pa las ma byung ba gas pa las ma byung rgyud las ma byung yu ba las ma byung shing bu las ma byung rgyud rten las ma (6) byung mi de las skyes pa’i rtsol ba las sgra ma byung mod kyi | ’on kyang de dag thams cad ’dus pa las kyang sgrar gdags so || sgra de ’gags pa yang gang du yang mi ’gro’o || de bzhin du rigs kyi bu sangs rgyas bcom ldan ’das rnams kyi sku yongs su ’grub pa (7) yang rgyu la rag las pa rkyen la rag las pa dge ba’i rtsa ba’i sbyor ba du mas yongs su grub pa yin te | rgyu gcig gis ma yin rkyen gcig gis ma yin dge ba’i rtsa ba gcig gis sangs rgyas kyi sku rab tu dbye ba ma yin te rgyu med pa yang ma yin no || rgyu dang rkyen mang po (279a1) tshogs pa las byung ba yin te de ni gang nas kyang ma byon to || rgyu dang rkyen tshogs pa med kyang gang du yang mi bzhud de rigs kyi bu khyod kyis de bzhin gshegs pa de dag byon pa dang bzhud pa de ltar blta’o || rigs kyi bu chos thams cad kyi chos nyid kyis khyod kyis (2) ’di bzhin du khong du chud par gyis shig | rigs kyi bu khyod gang tshun chad de ltar de bzhin gshegs pa dang | chos thams cad skye ba med pa dang | ’gag pa med par shes pa de tshun chad khyod bla na med pa yang dag par rdzogs pa’i byang chub tu nges par ’gyur zhing | shes rab kyi (3) pha rol tu phyin pa dang thabs mkhas pa la nges par spyod par ’gyur ro || yang de bzhin gshegs pa rnams byon pa dang bzhud pa med pa ’di bshad pa’i tshes g.yo ba chen po byung ste | stong gsum gyi stong chen po’i ’jig rten gyi khams ’di thams cad ltas chen po bcwa brgyad dang (4) rnam pa drug tu g.yos pa ’di lta ste | ’gul rab tu ’gul kun tu rab tu ’gul | g.yos rab tu g.yos kun tu rab tu g.yos | ldeg rab tu ldeg kun tu rab tu ldeg | ’khrugs rab tu ’khrugs kun tu rab tu ’khrugs | chem chem rab tu chem chem kun tu rab tu chem (5) chem | ’ur ’ur rab tu ’ur ’ur kun tu rab tu ’ur ’ur te | bdud kyi gnas thams cad kyang dkrogs shing spa bkod par gyur to ||

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3. Doors to deliverance and vows about beings Subhuti: A doer of what is hard is the Bodhisattva, a doer of what is most hard, if he courses and dwells in emptiness, if he enters into the concentration on emptiness, and yet does not realise the reality-limit! Exceedingly wonderful is this, O Well-Gone! The Lord: So it is, Subhuti. For the Bodhisattva has not abandoned all beings. He has made the special vows to set free all those beings. If the mind of a Bodhisattva forms the aspiration not to abandon all beings but to set them free, and if in addition he aspires for the concentration on emptiness, the Signless, the Wishless, i.e. for the three doors to deliverance, then that Bodhisattva should be known as one who is endowed with skill in means, and he will not realise the reality-limit midway, before his Buddha-dharmas have become complete. For it is this skill in means which protects him. His thought of enlightenment (376) consists in just that fact that he does not want to leave all beings behind. When he is thus endowed with the thought of enlightenment and with skill in means, then he does not midway realise the reality-limit.

punar aparaṃ subhūte yadā bodhisattvo mahāsattva imāni gambhīrāṇi sthānāni pratyavekṣate, pratyavekṣitukāmo vā bhavati - tadyathā śūnyatāṃ samādhivimokṣamukham, ānimittaṃ samādhivimokṣamukham, (186) apraṇihitaṃ samādhivimokṣamukham, tenaivaṃ cittam abhinirhartavyam - dīrgharātramamī sattvāḥ sattvasaṃjñayopalambhe caranti | teṣāṃ sattvānām upalambhadṛṣṭikānām upalambhadṛṣṭiprahāṇāyānuttarāṃ samyaksaṃbodhim abhisaṃbudhya dharmaṃ deśayiṣyāmi | iti saṃcintya śūnyatāṃ samādhivimokṣamukhaṃ samāpadyate, na ca bhūtakoṭiṃ sākṣātkaroti | ānimittaṃ samādhivimokṣamukhaṃ samāpadyate, na ca bhūtakoṭiṃ sākṣātkaroti | apraṇihitaṃ samādhivimokṣamukhaṃ samāpadyate, na ca bhūtakoṭiṃ sākṣātkaroti | evaṃ bodhisattvo mahāsattvo ’nena cittotpādenānena copāyakauśalyena samanvāgato nāntarā bhūtakoṭiṃ sākṣātkaroti, na ca parihīyate maitrīsamādhito na karuṇāmuditopekṣāsamādhitaḥ | tat kasya hetoḥ? upāyakauśalyaparigṛhīto hi bodhisattvo mahāsattvo bhūyasyā mātrayā vivardhate śuklair dharmaiḥ | tīkṣṇatarāṇi cāsya śraddhādīnīndriyāṇi bhavanti, balabodhyamārgaṃ ca pratilabhate ||

stong gsum gyi stong chen po’i ’jig rten gyi khams na rtswa dang shing gel ba dang sman dang nags tshal ci snyed yod pa de dag thams cad byang chub (6) sems dpa’ sems dpa’ chen po chos ’phags ga la ba de logs su rab tu ’dud par gyur to || dus ma yin pa’i me tog dag kyang steng gi bar snang las ’thor zhing me tog gi char chen po dag kyang bab bo || lha rnams kyi dbang po brgya byin dang | rgyal po chen po bzhi dag (7) kyang byang chub sems dpa’ sems dpa’ chen po chos ’phags dang | byang chub sems dpa’ sems dpa’ chen po rtag tu ngu dag gi phyogs su lha’i tsan dan gyi phye ma dang lha’i me tog dag gis ’thor mngon par ’thor mngon par rab tu ’thor zhing | tshig ’di skad ces rigs (279b1) kyi bu legs so legs so || rigs kyi bu khyod kyi mthus deng bdag cag gis kyang sems can gang ’jig tshogs la lta ba’i sa la gnas pa lta ba dang bcas pa thams cad la mngon par zhen pa’i ’jig rten thams cad dang mi mthun pa don dam pa las byung ba’i gtam (2) bstan pa thos so zhes zer ro || de nas byang chub sems dpa’ sems dpa’ chen po chos ’phags la byang chub sems dpa’ sems dpa’ chen po rtag tu ngus ’di skad ces smras so || rigs kyi bus chen po g.yos pa ’jig rten du byung ba ’di’i rgyu gang lags rkyen gang (3) lags | byang chub sems dpa’ sems dpa’ chen po chos ’phags kyis smras pa | rigs kyi bu de bzhin gshegs pa rnams kyi mi byon mi bzhud pa bstan pa ’di khyod kyis dris te bdag gis bstan pas srog chags stong phrag brgyad mi skye ba’i chos la bzod pa thob (4) par gyur pa dang | srog chags khrag khrig phrag brgyad cu bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed pa dang | srog chags drug khri bzhi stong rnams la chos kyi mig rdul med cing dri ma med pa rnam par dag par gyur to || de nas byang chub sems dpa’ (5) sems dpa’ chen po rtag tu ngu dga’ ba dang rangs pa mchog tu rgya chen po dang ldan par gyur te | gang bdag gis shes rab kyi pha rol tu phyin pa dang de bzhin gshegs pa rnams byon pa dang bzhud pa med pa’i bstan pa ’di dris pas sems can ’di snyed cig gi don byas par gyur pa ni bdag (6) gis rnyed pa mchog tu legs par rnyed do || ’di nyid kyis bdag bla na med pa yang dag par rdzogs pa’i byang chub yongs su ’grub par bya ba’i dge ba’i rtsa ba mchog thob par gyur pas bla na med pa yang dag par rdzogs pa’i byang chub la bdag slar yang the tshom mi ’jug go ||

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Moreover, while a Bodhisattva either actually contemplates those deep stations, i.e. the three doors to deliverance, or becomes desirous of contemplating them, he should in his mind form the following aspiration: “For a long time those beings, because they have the notion of existence, course in the apprehension of a basis. After I have won full enlightenment I shall demonstrate dharma to those beings so that they may forsake the erroneous views about a basis.” As a free agent he then enters into the concentrations on emptiness, on the Signless, on the Wishless. A Bodhisattva who is thus endowed with this thought of enlightenment and with skill in means does not midway realise the reality-limit. On the contrary, he does not lose his concentration on friendliness, compassion, sympathetic joy and impartiality. For, upheld by skill in means, he increases his pure dharmas more and more. His faith, etc., becomes keener and keener, and he acquires the powers, the limbs of enlightenment, and the path.

punar aparaṃ subhūte bodhisattvasya mahāsattvasyaivaṃ bhavati - dīrgharātramamī sattvā dharmasaṃjñayopalambhe caranti | teṣām upalambhadṛṣṭikānām upalambhadṛṣṭiprahāṇāyānuttarāṃ samyaksaṃbodhim abhisaṃbudhya dharmaṃ deśayiṣyāmīti | so ’nena cittotpādena paurvakeṇa copāyakauśalyena samanvāgataḥ śūnyatāṃ samādhivimokṣamukhaṃ samāpadyate | na ca bhūtakoṭiṃ sākṣātkaroti | na ca parihīyate maitrīkaruṇāmuditopekṣāsamādhitaḥ | tat kasya hetoḥ? upāyakauśalyaparigṛhīto bodhisattvo mahāsattvo bhūyasyā mātrayā vivardhate śūklair dharmaiḥ | tīkṣṇatarāṇi cāsya śraddhādīnīndriyāṇi bhavanti | balabodhyaṅgāni mārgaṃ ca pratilabhate ||

bdag ni the (7) tshom med par de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas su ’gyur ro snyam pa dang | de dga’ ba dang rangs pa de dang ldan pas ta la bdun tsam du nam mkha’ la ’phags nas ta la bdun tsam na ’dug ste | ’di ltar bdag nam mkha’ la ’dug nas (280a1) byang chub sems dpa’ sems dpa’ chen po chos ’phags la bkur sti bya’o snyam du sems so || de nas lha rnams kyi dbang po brgya byin gyis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu mngon par ’phags pa mthong ste de’i sems sems kyis shes (2) nas de la lha’i me tog man dā ra ba dag byin te | ’di skad du rigs kyi bu khyod kyis lha’i me tog ’di dag gis byang chub sems dpa’ sems dpa’ chen po ches ’phags la bkur sti byed pas bkur stir gyis shig | rigs kyi bu ’di ni ngas khyod yongs su gzung ba yin te | rigs (.3) kyi bu khyod kyi mthus deng srog chags stong phrag mang po’i don byas te | rigs kyi bu gang sems can thams cad kyi phyir ci ltar khyod spro bar byed pa de ltar bskal pa gzhal du med grangs med par spro bar byed cing khur chen po khyer bar byed pa’i sems can de dag ni rnyed par dka’o (4) zhes smras so || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus lha rnams kyi dbang po brgya byin gyi drung nas me tog man dā ra ba de dag blangs te | byang chub sems dpa’ sems dpa’ chen po chos ’phags la gtor mngon par gtor mngon par rab tu gtor nas (5) bdag gi lus kyis byang chub sems dpa’ sems dpa’ chen po chos ’phags la mngon par bkab ste tshig ’di skad ces | rigs kyi bu deng slan chad khyod kyi rim gro dang zham ring bgyi ba’i slad du bdag gi lus khyod la dbul lo zhes smras te | des bdag gi lus phul (6) nas byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi mdun du thal mo sbyar te ’dug go || de nas tshong dpon gyi bu mo de dang bu mo lnga brgya de dag gis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces | rigs kyi bu bdag cag kyang khyod la lus (7) ’bul gyis bdag cag kyang dge ba’i rtsa ba ’dis chos de dag thob par gyur cig | khyod nyid dang lhan cig tu yang dang yang sangs rgyas bcom ldan ’das rnams dang | byang chub sems dpa’ rnams la bkur stir bgyi bla mar bgyi de dag dang nye bar gyur par bgyi’o zhes smras so || (280b1) de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus tshong dpon gyi bu mo la sogs pa bu mo lnga brgya la ’di skad ces smras so || bu mo dag gal te khyed nga la lhag pa’i bsam pas gnas par byed na nga la lhag pa’i bsam pas bdag nyid byin cig dang de ltar na bu mo khyed (2) ngas blang ngo || bu mo de dag gis smras pa | khyod la lhag pa’i bsam pa thag pa nas khyod kyi rjes su mthun par ’jug go | khyod la lhag pa’i bsam pas ci ’dod pa bya bar bdag nyid ’bul lo || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus tshong (3) dpon gyi bu mo la sogs pa bu mo lnga brgya de dag rgyan thams cad kyis brgyan te | shing rta lnga brgya yang brgya na nas thams cad byang chub sems dpa’ sems dpa’ chen po chos ’phags la rim gro dang zham ring bya ba’i phyir phul te | rigs kyi bu bdag ni g.yog mo ’di dag (4) ’bul zhing shing rta lnga brgya ’di dag kyang yongs su longs spyad pa’i phyir khyod la ’bul lo ||

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(377) Moreover, a Bodhisattva reflects that “for a long time those beings, because they perceive dharmas, course in the apprehension of a basis,” and he develops this aspiration as he did the former one, entering the concentration on emptiness.

punar aparaṃ subhūte bodhisattvasya mahāsattvasyaivaṃ bhavati - dīrgharātramamī sattvā nimittasaṃjñayā nimitte caranti | teṣāṃ nimittasaṃjñāprahāṇāyānuttarāṃ samyaksaṃbodhim abhisaṃbudhya dharmaṃ deśayiṣyāmīti | sa ānimittaṃ samādhivimokṣamukhaṃ samāpadyate sattvānāṃ kṛtaśaḥ | so ’nena cittotpādena paurvakeṇa copāyakauśalyena samanvāgataḥ ānimittaṃ samādhivimokṣamukhaṃ samāpadyate, na ca bhūtakoṭiṃ sākṣātkaroti | na ca parihīyate maitryāḥ karuṇāyā muditāyopekṣāyāḥ sarvasamādhitaḥ | tat kasya hetoḥ? upāyakauśalyaparigṛhīto hi bodhisattvo mahāsattvo bhūyasyā mātrayā vivardhate śūklair dharmaiḥ | tīkṣṇatarāṇi cāsya śraddhādīnīndriyāṇi bhavanti | balāni bodhyaṅgāni mārgaṃ ca pratilabhate ||

de nas lha rnams kyi dbang po brgya byin gyis rigs kyi bu de la legs so zhes bya ba phyin te | rigs kyi bu legs so legs so || rigs kyi bu de ltar byang chub sems dpa’ sems (5) dpa’ chen po dag gis ’byor pa thams cad yongs su gtang bar bya’o || yongs su gtong ba’i sems de lta bus byang chub sems dpa’ sems dpa’ chen po myur du bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya’o || de ltar na (6) chos smra bdag la mchod pa byas nas shes rab kyi pha rol tu phyin pa dang thabs mkhas pa nyan nus te rigs kyi bu sngon gyi de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas de dag gis kyang sngon byang chub sems dpa’i spyad pa spyod pa na ’di lta bu’i (7) tshul dang ’di lta bu’i gtong ba la gnas nas bla na med pa yang dag par rdzogs pa’i byang chub yang dag par bsgrubs te | shes rab kyi pha rol tu phyin pa dang thabs mkhas pa yongs su dris so || de nas byang chub sems dpa’ sems dpa’ chen po chos ’phags (281a1) kyis tshong dpon gyi bu mo la sogs pa bu mo lnga brgya po de dag dang shing rta lnga brgya po de dag byang chub sems dpa’ sems dpa’ chen po rtag tu ngu’i dge ba’i rtsa ba yongs su bkang ba’i phyir blangs te blangs nas rigs kyi bu rtag tu ngu la slar byin no || de nas (2) byang chub sems dpa’ sems dpa’ chen po chos ’phags stan las langs te bdag gi khyim du zhugs pa dang nyi ma nub par gyur to || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu ’di snyam du ’di ltar bdag chos ’dod pa’i phyir ’ongs la ’dug pa ’am nyal bar (3) byed pa ni bdag gi mi cha la ’di ni ma legs kyis byang chub sems dpa’ sems dpa’ chen po chos ’phags bdag gzung ba’i phyir ’di lta ste chos ston du phyir ma byung gi bar du bdag ’greng ba dang ’chag pa’i spyod lam gnyis kyis dus ’da’ bar bya’o zhes sems par gyur (4) to || de nas byang chub sems dpa’ sems dpa’ chen po chos ’phags lo bdun gyi bar du ting nge ’dzin gcig la snyoms par zhugs par gyur cing byang chub sems dpa’i ting nge ’dzin stong phrag gzhal du med grangs med pa dag dang shes rab kyi pha rol tu phyin (5) pa dang thabs mkhas pa las byung ba la gnas par gyur to ||

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Furthermore, he reflects that by perceiving a sign, those beings have, for a long time, coursed in the sign, and he deals with this aspiration as before, entering the concentration on the Signless.

punar aparaṃ subhūte bodhisattvasya mahāsattvasyaivaṃ bhavati - dīrgharātramamī sattvā nityasaṃjñayā sukhasaṃjñayā ātmasaṃjñayā śubhasaṃjñayā ca viparyastāḥ | tathā kariṣyāmi yathā anuttarāṃ samyaksaṃbodhim abhisaṃbudhya nityasaṃjñāyāḥ sukhasaṃjñāyāḥ ātmasaṃjñāyāḥ śubhasaṃjñāyā viparyāsasya prahāṇāya dharmaṃ deśayiṣyāmi - anityam etat sarvaṃ na nityam iti | duḥkham etat sarvaṃ na sukham iti | anātmakam etat sarvaṃ naitat sātmakam iti | aśubham etat sarvaṃ naitac chubham iti | so ’nena cittotpādena samanvāgataḥ paurvakeṇa copāyakauśalyena prajñāpāramitayā ca parigṛhīto nāntarā bhūtakoṭiṃ sākṣātkaroti (187) aparipūrṇeṣu buddhadharmeṣu | evam apraṇihitaṃ samādhivimokṣamukham upasaṃpadya viharati | na ca bhūtakoṭiṃ sākṣātkaroti | na ca parihīyate maitrīto vā karuṇāto vā muditāto vopekṣāto vā | tat kasya hetoḥ? upāyakauśalyaparigṛhīto bodhisattvo mahāsattvo bhūyasyā mātrayā vivardhate śūklair dharmaiḥ | tīkṣṇatarāṇi cāsya śraddhādīnīndriyāṇi bhavanti | balāni bodhyaṅgāni mārgaṃ ca pratilabhate | yo hi kaścit subhūte bodhisattvo mahāsattva imaṃ cittotpādam utpādayati, ity apīme sattvā dīrgharātram upalambhe caritāvinaḥ etarhy upalambhe caranti | nimittasaṃjñāyāṃ caritāvinaḥ etarhy api nimittasaṃjñāyāṃ caranti | viparyāse caritāvinaḥ etarhy api viparyāse caranti | piṇḍasaṃjñāyāṃ caritāvinaḥ etarhy api piṇḍasaṃjñāyāṃ caranti | abhūtasaṃjñāyāṃ caritāvinaḥ etarhy api abhūtasaṃjñāyāṃ caranti | mithyādṛṣṭau caritāvinaḥ etarhy api mithyādṛṣṭau caranti | tathā kariṣyāmi yathaiṣām ete doṣāḥ sarveṇa sarvaṃ sarvathā sarvaṃ na bhaviṣyanti, na prajñāsyante | ity evaṃ sarvasattvān samanvāharati | evaṃ ca bodhisattvo mahāsattvo ’nena smṛtisamanvāhāreṇānena cittotpādena samanvāgataḥ upāyakauśalyena ca samanvāgataḥ prajñāpāramitayā ca parigṛhītaḥ evam eteṣāṃ gambhīrāṇāṃ dharmāṇāṃ dharmatāṃ pratyavekṣamāṇaḥ śūnyatāto vā ānimittato vā apraṇihitato vā anabhisaṃskārato vā anutpādato vā ajātito vā abhāvato vā | asthānam etat subhūte ’navakāśaḥ, yatsa bodhisattvo mahāsattva evaṃ jñānasamanvāgato ’nabhisaṃskāre vā patet, traidhātukena vā sārdhaṃ saṃvaset, naitat sthānaṃ vidyate ||

byang chub sems dpa’ sems dpa’ chen po rtag tu ngu yang lo bdun gyi bar du gnyid dang rmugs pa med par spyod lam rnam pa gnyis kyis dus ’da’ bar byed de | lo bdun gyi bar du ’dod pa’i (6) rtog pa ma byung | gnod sems kyi rtog pa ma byung | rnam par ’tshe ba’i rtog pa ma byung | ro la brkam pa ma yin sems kyi rnam par rtog pa ma byung ste | gzhan du na byang chub sems dpa’ sems dpa’ chen po chos ’phags ting nge ’dzin las nam ldang bar ’gyur | bdag (7) cag gis kyang khri gang la rigs kyi bu de ’dug nas chos ston par ’gyur ba byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi chos kyi khri bsham na bdag gis sa phyogs ’di chag chag ma btab kyis | sa phyogs gang du byang chub sems dpa’ (281b1) sems dpa’ chen po chos ’phags shes rab kyi pha rol tu phyin pa dang thabs mkhas pa rab tu ston pa ’gyur ba der legs par byug par bya me tog sna tshogs mngon par dgram mo snyam mo || tshong dpon gyi bu mo la sogs pa bu mo lnga brgya de dag kyang byang chub sems (2) dpa’ sems dpa’ chen po rtag tu ngu’i rjes su slob cing spyod lam gnyis kyis dus ’da’ bar byed de | bya ba thams cad kyang de’i rjes su ’jug go || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus lha’i sgra dag las byang chub sems dpa’ (3) sems dpa’ chen po chosa’aphagasa da ste zhag bdun na ting nge ’dzin ’di las ldang ste langs nas grong khyer gyi dbus su ’dug ste chos ston par ’gyur ro zhes thos so || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus lha’i sgra de thos (4) pa dang | dga’ mgu yi rangs rab tu dga’ mgu zhing bde ba dang | yid bde ba skyes te | tshong dpon gyi bu mo la sogs pa bu mo lnga brgya dang lhan cig tu sa phyogs de phyags nas chos kyi khri rin po che sna bdun gyi rang bzhin bshams so || de (5) nas bu mo de dag gis rang rang gi bla gos lus las phud de bla gos lnga brgya po de dag stan gang la byang chub sems dpa’ sems dpa’ chen po chos ’phags ’dug nas chos ston par ’gyur ba der bting ngo || de ltar byang chub sems dpa’ sems dpa’ (6) chen po chos ’phags kyi chos kyi stan bshams pa la bu mo de dag thams cad dga’ mgu yi rangs rab tu dga’ zhing mgu ba dang | yid bde ba skyes par gyur to || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus phyogs der chag chag (7) gdab par ’dod na | ci nas kyang bdud sdig can gyis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu de chu ma rnyed nas sems mi dga’ zhing sdug bsngal te | yid mi bde bar gyur cing | sems gzhan du ’gyur ba dang | gang gis de’i dge ba’i (282a1) rtsa ba nub par ’gyur ba dang | mchod pa de yang mi mdzes par bya ba’i phyir gang gis sa phyogs der chag chag ’debs pa’i chu de thams cad kyang mi snang ba nyid du byas pas kun tu chu btsal na ma rnyed do || de nas byang chub sems dpa’ (2) sems dpa’ chen po rtag tu ngu ’di snyam du ma la bdag gi lus phug la khrag gis sa phyogs ’di chag chag gdab bo || de ci’i phyir zhe na | sa phyogs ’di ni rdul che ste sa phyogs ’di nas rdul gyi khams byung bas byang chub sems dpa’ sems dpa’ (3) chen po chos ’phags kyi lus la phog na mi rung gis bdag gi lus gdon mi za bar ’jig pa’i chos can ’dis ci zhig bya | bdag gi lus ’di lta bu’i bya ba la zhig pa ni sla’i nus pa med pa’i bya ba la ’dod pa’i rgyu dang ’dod pa’i gzhis yang dang yang du (4) ’khor bar ’khor zhing | bdag gi lus stong phrag mang po de lta bu’i gnas su zhig pa ni ’di lta bu’i gnas sam | chos yongs su gzung ba’i phyir ni ma yin te | ’dod pa de lta bu’i chos can la zhig pa yin no snyam du bsams so || de nas byang chub (5) sems dpa’ sems dpa’ chen po rtag tu ngus de ltar bsams nas mtshon rnon po blangs te | bdag gi lus kun tu phug nas rang gi khrag gis sa phyogs de thams cad du chag chag btab bo || byang chub sems dpa’ sems dpa’ chen po rtag tu ngu’i rjes su (6) slob pa tshong dpon gyi bu mo la sogs pa bu mo lnga brgya de dag thams cad kyis kyang mtshon rnon po blangs te | rang rang gi lus phug nas rang rang gi khrag gis sa phyogs de thams cad du chag chag btab ste | de dag la bdud sdig can des dge ba’i rtsa ba’i bar chad (7) bya ba’i glags gang du rnyed par ’gyur ba byang chub sems dpa’ sems dpa’ chen po rtag tu ngu dang bu mo de dag thams cad sems gzhan du gyur pa med do || de nas lha rnams kyi dbang po brgya byin ’di snyam du sems te | byang chub sems dpa’ sems dpa’ (282b1) chen po rtag tu ngu ’di tsam du chos ’dod pa dang | ci tsam du yi dam la brtan pa dang | ci tsam du go cha chen po bgos pa dang | lus dang srog dang longs spyod rnams la mi lta ba dang | bla na med pa yang dag par rdzogs pa’i byang chub rtogs par bya ba’i phyir ’di (2) lta ste | bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas nas ’khor ba’i sdug bsngal yongs su dpag tu med pa las sems can thams cad thar bar bya’o snyam du lhag pa’i bsam pa la zhugs pa ni ngo mtshar to snyam mo || (3) de nas lha rnams kyi dbang po brgya byin gyis khrag de dag thams cad lha’i tsan dan gyi chur byin gyis brlabs te | lha’i tsan dan gyi chu dri dam pa rgya che ba bsam gyis mi khyab pa dang ldan pa de’i dris sa phyogs de kho ra khor yug tu dpag tshad lnga brgya tshang bar (4) yongs su khyab bo || de nas lha rnams kyi dbang po brgya byin gyis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces | rigs kyi bu legs so legs so || rigs kyi bu khyod kyi brtson ’grus bsam gyis mi khyab pa legs so || (5) khyod kyi chos ’dod pa dang chos yongs su tshol ba yang legs te | rigs kyi bu sngon gyi de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas de dag gis kyang lhag pa’i bsam pa ’di lta bu dang | brtson ’grus ’di lta bu dang | chos ’dod (6) pa ’di lta bus bla na med pa yang dag par rdzogs pa’i byang chub yang dag par bsgrubs so zhes smras so || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu ’di snyam du sems te | bdag gis byang chub sems dpa’ sems dpa’ chen po chos (7) ’phags kyis chos kyi stan ni bting sa phyogs ’di phyag dar ni legs par byas | chag chag ni lags par btab na bdag gis me tog gang dag gis sa phyogs ’dir gtor bar bya ba dang | byang chub sems dpa’ sems dpa’ chen po chos ’phags chos ’chad (283a1) cing chos kyi stan la ’dug pa la gtor bar bya ba’i me tog de dag gang nas rnyed par ’gyur snyam mo || de nas lha rnams kyi dbang po brgya byin gyis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces | rigs kyi bu lha’i (2) me tog man dā ra ba ’di dag long la khyod kyis sa phyogs ’di dag tu me tog bkram par gyis shig | byang chub sems dpa’ sems dpa’ chen po chos ’phags chos ston cing chos kyi khril ’dug pa la yang gtor cig ces smras nas | des de la lha’i me tog (3) man dā ra ba lha’i kha la stong byin no || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus me tog de dag blangs te | me tog kha cig gis ni sa phyogs der me tog bkram pa byas so || me tog kha cig gis ni byang chub sems dpa’ sems dpa’ (4) chen po chos ’phags la gtor to || de nas byang chub sems dpa’ sems dpa’ chen po chos ’phags lo bdun ’das pa dang ting nge ’dzin de las langs te | chos kyi stan gang na yod pa der ’ongs nas stan bting ba la ’dug ste | ’khor brgya stong phrag du mas yongs (5) su bskor cing mdun gyis bltas nas shes rab kyi pha rol tu phyin pa ston to || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus byang chub sems dpa’ sems dpa’ chen po chos ’phags mthong ma thag tu ’di lta ste | dper na bsam gtan dang po (6) la snyoms par zhugs pa’i dge slong rtse gcig tu yid la byed pa bzhin du bde ba de lta bu thob bo ||

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Furthermore, a Bodhisattva reflects: “For a long time have these beings been perverted by the perceptions of permanence, of happiness, of the self, of loveliness. I will act in such a way that, after my full enlightenment, I shall demonstrate dharma in order that they may forsake the perverted views of the perception of permanence, of happiness, of the self, of loveliness, and in order that they may learn that ‘impermanent is all this, not permanent; ill is all this, not happiness; without self is all this, not with a self; repulsive is all this, not lovely.’ “Endowed with this thought of enlightenment, (378) and with the previously described skill in means, taken hold of by perfect wisdom, he does not realize the reality-limit midway, before all his Buddha-dharmas are complete. He dwells thus, and he has entered on the concentration on the Wishless, but he does not lose his concentration on friendliness, etc. For, upheld by skill in means, he increases more and more his pure dharmas. His faith, etc., becomes keener and keener, and he acquires the powers, the limbs of enlightenment, and the path. If a Bodhisattva raises the following thought: “These beings also have for a long time been in the habit of coursing in the apprehension of a basis, and even just now they do so. They have for a long time been in the habit of coursing in the apprehension of a basis, and even just now they do so. They have for a long time been in the habit of coursing in the perception of signs, in perverted views, in perceptions of material objects, in perceptions of unreal objects, in wrong views, and even now they continue to do so. Thus will I act that these faults in each and every way may cease to be in them, that they will be inconceivable in them”; if a Bodhisattva brings all beings to mind in such a way, if he is endowed with this recollection of all beings, with this production of thought, and with skill in means, if he is taken hold of by perfect wisdom, and if, endowed with all these qualities, he thus contemplates the true nature of those deep dharmas - through their emptiness, or Signlessness, or Wishlessness, or through their being uneffected, unproduced, without birth, (379) without any positivity - then it is quite impossible that such a Bodhisattva, who is endowed with such a cognition, could either fall into the Uneffected, or become intimate with what belongs to the triple world. That cannot possibly be.

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