Bibliotheca Polyglotta

§51 tat kathaṃ tvaṃ maitreya vyākṛtas tathatotpādena tathatānirodhena vā | na ca tathatotpadyate na nirudhyate, na nirotsyate | yā ca sarvasatvānāṃ tathatā, yā ca sarvadharmāṇāṃ tathatā, seva maitreyasyāpi tathatā | evaṃ yadi tvaṃ vyākṛtaḥ sarvasatvā api vyākṛtā bhavanti | tat kasmād dhetoḥ | na hi tathatā dvayaprabhāvitā nānātvaprabhāvitā | tad yadā maitreyo bodhim abhisaṃbhotsyate, sarvasatvā api tasmin samaye tādṛśīm eva bodhim abhisaṃbhotsyante | tat kasmād dhetoḥ | sarvasatvānubodho hi bodhiḥ | yadā ca maitreyaḥ parinirvāsyati, sarvasatvā api tadā parinirvāsyanti | tat kasmād dhetoḥ | na hy aparinirvṛtānāṃ sarvasatvānāṃ tathāgatāḥ parinirvānti | parinirvṛtāni te satvāni paśyanti nirvāṇaprakṛtikāni | tasmād iha maitreya mā etān devaputrān ullāpaya mā visaṃvādaya |

然則何用記彌勒決從如起耶從如滅耶夫如者不起不滅一切人皆如也一切法亦如也眾聖賢亦如也至於彌勒亦如也所記莂無上正真道者則一切人為得決矣所以者何如者不稱為己亦無他稱說如彌勒成最正覺者一切人民亦當從覺所以者何一切人民當從覺道故如彌勒滅度者一切人民亦當滅度所以者何如來者不捨眾人獨滅度也必當滅度諸凡夫故卿彌勒與天人談莫為非時

云何彌勒受一生記乎為從如生得受記耶為從如滅得受記耶若以如生得受記者如無有生若以如滅得受記者如無有滅一切眾生皆如也一切法亦如也眾聖賢亦如也至於彌勒亦如也若彌勒得受記者一切眾生亦應受記所以者何夫如者不二不異若彌勒得阿耨多羅三藐三菩提者一切眾生皆亦應得所以者何一切眾生即菩提相若彌勒得滅度者一切眾生亦應滅度所以者何諸佛知一切眾生畢竟寂滅即涅槃相不復更滅是故彌勒無以此法誘諸天子

云何慈氏得授記耶為依如生得授記耶為依如滅得授記耶若依如生得授記者如無有生若依如滅得授記者如無有滅無生無滅真如理中無有授記一切有情皆如也一切法亦如也一切聖賢亦如也至於慈氏亦如也若尊者慈氏得授記者一切有情亦應如是而得授記所以者何夫真如者非二所顯亦非種種異性所顯若尊者慈氏當證無上正等菩提一切有情亦應如是當有所證所以者何夫菩提者一切有情等所隨覺若尊者慈氏當般涅槃一切有情亦應如是當有涅槃所以者何非一切有情不般涅槃佛說真如為般涅槃以佛觀見一切有情本性寂靜即涅槃相故說真如為般涅槃是故慈氏勿以此法誘諸天子勿以此法滯諸天子

byams pa | khyod de bźin ñid skye bas sam | de bźin ñid ’gag pas sam | ji ltar luṅ bstan pa de bźin ñid ni mi skya mi ’gag ciṅ skye bar mi ’gyur la ’gag par mi ’gyur te | gaṅ sems can thams cad kyi de bźin ñid daṅ | gaṅ chos thams cad kyi de bźin ñid daṅ | gaṅ ’phags pa thams cad kyi de bźin ñid de ni | byams pa khyod kyi yaṅ de bźin ñid do || gal te khyod de lta bur luṅ bstan na ni sems can thams cad kyaṅ luṅ bstan pa yin no || de ci’i phyir źe na | de bźin ñid ni gñis kyis rab tu phye ba ma yin | tha dad pas rab tu phye ba ma yin pa’i phyir te | byams pa khyod gaṅ gi tshe byaṅ chub mṅon par rdzogs par ’tshaṅ rgya ba de’i tshe sems can thams cad kyaṅ de lta bu’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar ’gyur ro || de ci’i phyir źe na | sems can thams cad rjes su rtogs pa ni byaṅ chub yin pa’i phyir ro || byams pa | khyod gaṅ gi tshe yoṅs su mya ṅan las ’das pa de’i tshe sems can thams cad kyaṅ yoṅs su mya ṅan las ’da’ bar ’gyur ro || de ci’i phyir źe na | sems can thams cad yoṅs su mya ṅan las ma ’das par de bźin gśegs pa yoṅs su mya ṅan las mi ’da’ ste | de dag gi sems can thams cad śin tu yoṅs su mya ṅan las ’das śiṅ mya ṅan las ’das pa’i raṅ bśin can du mthoṅ ba’i phyir ro | byam pa | de lta bas na lha’i bu ’di rnams ma brid ma slu źig |

"’Therefore, Maitreya, is your reality from birth? Or is it from cessation? Your reality as prophesied is not born and does not cease, nor will it be born nor will it cease. (Furthermore, your reality is just the same as) the reality of all living beings, the reality of all things, and the reality of all the holy ones. Furthermore, your reality is just the same as (the reality of all living beings, the reality of all things, ) If your enlightenment can be prophesied in such a way, so can that of all living beings. Why? Because reality does not consist of duality or of diversity. Maitreya, whenever you attain Buddhahood, which is the perfection of enlightenment, at the same time all living beings will also attain Buddhahood. Why? Enlightenment consists of the realization of all living beings. Maitreya, at the moment when you attain ultimate liberation, all living beings will also attain ultimate liberation. Why? The Tathāgatas do not enter ultimate liberation until all living beings have entered ultimate liberation. For, since all living beings are utterly liberated, the Tathāgatas see them as having the nature of ultimate liberation. "’Therefore, Maitreya, do not fool and delude these deities!

. . . . . . . . . . . . . . . . .

§52 na bodhau kaścit pratiṣṭhate, na nivartate | api tu khalu punar maitreya yaiṣāṃ devaputrāṇāṃ bodhiparikalpanadṛṣṭis tām etām utsarjaya |

佛者無往亦無還返若彌勒此諸天人念欲見道則為穿行道

實無發阿耨多羅三藐三菩提心者亦無退者彌勒當令此諸天子捨於分別菩提之見所以者何

夫菩提者無有趣求亦無退轉尊者慈氏當令此諸天子捨於分別菩提之見所以者何

byaṅ chub la ni su yaṅ mi gnas mi ldog gi | byams pa | lha’i bu ’di dag byaṅ chub la kun tu rtog par lta ba de ’dor du chug cig |

No one abides in, or regresses from, enlightenment. Maitreya, you should introduce these deities to the repudiation of all discriminative constructions concerning enlightenment.

. . .

na hi bodhiḥ kāyenābhisaṃbudhyate, na cittena | vyupaśamo bodhiḥ sarvanimittānām, asamāropo bodhiḥ sarvārambaṇānām, apracāro bodhiḥ sarvamanaskārāṇām, paricchedo bodhiḥ sarvadṛṣṭigatānām, vigamo bodhiḥ sarvaparikalpānām, visaṃyogo bodhiḥ sarveñjitamanyasyanditānām, anadhiṣṭhānaṃ bodhiḥ sarvapraṇidhānānām, asaṅgapraveśo bodhiḥ sarvodgrahavigatā, sthitā bodhir dharmadhātusthāne, anugatā bodhis tathatāyām, pratiṣṭhitā bodhir bhūtakoṭyām, advayā bodhir manodharmavigatā | samā bodhir ākāśasamatayā, asaṃskṛtā bodhir utpādabhaṅgasthityanyathātvavigatā, parijñā bodhiḥ sarvasatvacittacaritāśayānām, advārā bodhir āyatanānām, asaṃsṛṣṭā bodhiḥ sarvavāsanānusaṃdhikleśavigatā, na deśasthā na pradeśasthā bodhiḥ sthānāsthānavigatā, tathatāpratiṣṭhitā bodhiḥ sarvato ’dṛśyā | nāmadheyamātraṃ bodhis tac ca nāma nirīhakam, nirātmikā bodhir āyūhaniryūhavigatā, anākulā bodhiḥ prakṛtipariśuddhā, prakāśā bodhiḥ svabhāvapariśuddhā, anudgrahā bodhir adhyālambanavigatā, nirnānātvā bodhiḥ sarvadharmasamatāvabodhatvāt, anupamā bodhir upamopanyāsavigatāḥ, sūkṣmā bodhir duranubodhatvāt, sarvatrānugatā bodhir ākāśasvabhāvatvāt | sā na śakyā kāyena vācā cittenābhisaṃboddhum |

不從身不從正覺亦不從意也都滅哉佛一切如化無比哉佛一切造業無為哉佛一切不惑以斷哉佛一切遠離無欲哉佛於諸受盛不雜哉佛都以一智兼樂哉佛眾所思樂無言哉佛諸著不著住哉佛以法情住普入哉佛自然如也 (不二哉佛二法已離 )立哉佛積誠信不二哉佛二法已離 (立哉佛積誠信 ) 等哉佛如空等無數哉佛離起分處知彼哉佛眾意行知上哉佛諸入不貪不會哉佛近獄勞斷聖師哉佛以無比化將導一切非現名哉佛已諦見無色哉佛淨穢已離順哉佛本性已清明哉佛自然已淨無受哉佛眾網已裂不多哉佛諸法等覺無喻哉佛色好已捨妙哉佛所覺甚遠

菩提者不可以身得不可以心得寂滅是菩提滅諸相故不觀是菩提離諸緣故不行是菩提無憶念故斷是菩提捨諸見故離是菩提離諸妄想故障是菩提障諸願故不入是菩提無貪著故順是菩提順於如故住是菩提住法性故至是菩提至實際故不二是菩提離意法故等是菩提等虛空故無為是菩提無生住滅故知是菩提了眾生心行故不會是菩提諸入不會故不合是菩提離煩惱習故無處是菩提無形色故假名是菩提名字空故如化是菩提無取捨故無亂是菩提常自靜故善寂是菩提性清淨故無取是菩提離攀緣故無異是菩提諸法等故無比是菩提無可喻故微妙是菩提諸法難知故

夫菩提者非身能證非心能證寂滅是菩提一切有情一切法相皆寂滅故不增是菩提一切所緣不增益故不行是菩提一切戲論一切作意皆不行故永斷是菩提一切見趣皆永斷故捨離是菩提一切取著皆捨離故離繫是菩提永離一切動亂法故寂靜是菩提一切分別永寂靜故廣大是菩提一切弘願不測量故不諍是菩提一切執著一切諍論皆遠離故住是菩提住法界故隨至是菩提隨真如故 (不二是菩提差別法性皆遠離故 )建立是菩提實際所立故不二是菩提差別法性皆遠離故 (建立是菩提實際所立故 ) 平等是菩提一切眼色乃至意法皆悉平等如虛空故無為是菩提生住異滅畢竟離故遍知是菩提一切有情所有心行皆遍知故無間是菩提內六處等所不雜故無雜是菩提一切煩惱相續習氣永遠離故無處是菩提於真如中一切方處所遠離故無住是菩提於一切處不可見故唯名是菩提此菩提名無作用故無浪是菩提一切取捨永遠離故無亂是菩提常自靜故善寂是菩提本性淨故明顯是菩提自性無雜故無取是菩提離攀緣故無異是菩提隨覺諸法平等性故無喻是菩提一切比況永遠離故微妙是菩提極難覺故遍行是菩提自性周遍如虛空故至頂是菩提至一切法最上首故無染是菩提一切世法不能染故如是菩提非身能證非心能證

byaṅ chub ni lus kyis mṅon par rdzogs par ’tshaṅ rgya pa ma yin | sems kyis kyaṅ ma yin no || byaṅ chub ni mtshan ma thams cad rnam par źi ba’o || byaṅ chub ni dmigs pa thams cad kyis sgro btags pa med pa’o || byaṅ chub ni yid la byed pa thams cad rgyu ba med pa’o || byaṅ chub ni lta bar gyur pa thams cad yoṅs su chad pa’o || byaṅ chub ni yoṅs su rtog pa thams cad daṅ bral ba’i || byaṅ chub ni g.yo ba daṅ | sems pa daṅ bskyod pa thams cad daṅ bral ba’o || byaṅ chub ni smon lam thams cad la mi ’jug pa’o || byaṅ chub ni ’dzin pa thams cad daṅ bral źiṅ ma chags par ’jug pa’o || byaṅ chub ni chos kyi dbyiṅs kyi gnas kyis gnas pa’o || byaṅ chub ni de bźin ñid rjes su rtogs pa’o || byaṅ chub ni yaṅ dag pa ñid kyi mtha’ la gnas pa’o || byaṅ chub ni yid daṅ chos med pas gñis su med pa’o || byaṅ chub ni nam mkha’ daṅ mñam pas mñam pa’o || byaṅ chub ni skye ba daṅ | ’jig pa daṅ | gnas pa daṅ | gźan du ’gyur ba med pas ’dus ma byas pa’o || byaṅ chub ni sems can thams cad kyi sems daṅ spyod pa daṅ | bsam pa yoṅs su śes pa’o || byaṅ chub ni skye mched rnams kyi sgo ma yin pa’o || byaṅ chub ni bag chags thams cad kyi mtshams sbyor ba’i ñon moṅs pa daṅ bral bas ma ’dres pa’o || byaṅ chub ni gnas daṅ | gans ma yin pa daṅ | bral bas yul la mi gnas śiṅ phyogs la mi gnas pa’o || byaṅ chub ni kun nas mi ldaṅ źiṅ de bźin ñid la mi gnas pa’o || byaṅ chub ni miṅ tsam ste miṅ de yaṅ g.yo ba med do || byaṅ chub ni blaṅ ba daṅ dor ba med pas rlabs med do || byaṅ chub ni ’khrug pa med pa ste raṅ bźin gyis yoṅs su dag pa’o || byaṅ chub ni rab tu snaṅ ba ste ṅo bo ñid rnam par dag pa’o || byaṅ chub ni ’jin pa med pa ste śin tu dmigs pa med pa’o || byaṅ chub ni chos thams cad mi mñam pa ñid khoṅ du chud pas tha dad pa med pa’o || byaṅ chub ni dpe bstan pa daṅ bral bas dpe med pa’o || byaṅ chub ni śin tu khoṅ du chud par dka’ ba’i phyir phra ba’o || byaṅ chub ni nam mkha’i raṅ bźin bas na thams cad du soṅ ba ste | de ni lus kyis sam | sems kyis mṅon par rdzogs par ’tshaṅ rgya bar mi nus so || de ci’i phyir źe na | lus ni rtsa daṅ śiṅ daṅ | rtsig pa daṅ | lam daṅ | mig yor lta bu’o | |sems ni gzugs med pa | bstan du med pa | rten med pa | rnam par rig pa med pa’o ||

"’Enlightenment is perfectly realized neither by the body nor by the mind. Enlightenment is the eradication of all marks. Enlightenment is free of presumptions concerning all objects. Enlightenment is free of the functioning of all intentional thoughts. Enlightenment is the annihilation of all convictions. Enlightenment is free from all discriminative constructions. Enlightenment is free from all vacillation, mentation, and agitation. Enlightenment is not involved in any commitments. Enlightenment is the arrival at detachment, through freedom from all habitual attitudes. The ground of enlightenment is the ultimate realm. Enlightenment is realization of reality. Enlightenment abides at the limit of reality. Enlightenment is without duality, since therein are no minds and no things. Enlightenment is equality, since it is equal to infinite space. "’ Enlightenment is unconstructed, because it is neither born nor destroyed, neither abides nor undergoes any transformation. Enlightenment is the complete knowledge of the thoughts, deeds, and inclinations of all living beings. Enlightenment is not a door for the six media of sense. Enlightenment is unadulterated, since it is free of the passions of the instinctually driven succession of lives. Enlightenment is neither somewhere nor nowhere, abiding in no location or dimension. Enlightenment, not being contained in anything, does not stand in reality. Enlightenment is merely a name and even that name is unmoving. Enlightenment, free of abstention and undertaking, is energyless. There is no agitation in enlightenment, as it is utterly pure by nature. Enlightenment is radiance, pure in essence. Enlightenment is without subjectivity and completely without object. Enlightenment, which penetrates the equality of all things, is undifferentiated. Enlightenment, which is not shown by any example, is incomparable. Enlightenment is subtle, since it is extremely difficult to realize. Enlightenment is all-pervasive, as it has the nature of infinite space. Enlightenment cannot be realized, either physically or mentally. Why? The body is like grass, trees, walls, paths, and hallucinations. And the mind is immaterial, invisible, baseless, and unconscious.’

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§53 iha bhagavan nirdeśe nirdiśyamāne tataḥ pariṣado dvayor devaputraśatayor anutpattikeṣu dharmeṣu kṣāntipratilambho ’bhūt | ahaṃ ca niṣpratibhāno ’bhūvam | tan nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

當其世尊說是法時彼諸天眾二百天人皆得不起法忍故我不任詣彼問疾

世尊維摩詰說是法時二百天子得無生法忍故我不任詣彼問疾

世尊彼大居士說此法時於天眾中二百天子得無生法忍時我默然不能加辯故我不任詣彼問疾

bcom ldan ’das | bstan pa ’di bśad pa na ’khor de nas lha’i bu ñis brgya mi skye ba’i chos la bzod pa thob bo || bdag kyaṅ spobs pa ma mchis par gyur te | bcom ldan ’das | de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi sbro’o ||

"Lord, when Vimalakīrti had discoursed thus, two hundred of the deities in that assembly attained the tolerance of birthlessness. As for me, Lord, I was rendered speechless. Therefore, I am reluctant to go to that good man to inquire about his illness."

. . .

§54 tatra bhagavān prabhāvyūhaṃ licchavikumāram āmantrayate sma: gaccha tvaṃ satpuruṣa vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告光淨童子汝行詣維摩詰問疾

佛告光嚴童子汝行詣維摩詰問疾

爾時世尊告光嚴童子汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis li tsha bī gźon nu ’od bkod pa la bka’ stsal pa | ’od bkod pa khyod li tsa bī dri ma med par grags pa’i nad ’drir soṅ źig |

The Buddha then said to the young Licchavi Prabhāvyūha, "Prabhāvyūha, go to the Licchavi Vimalakīrti to inquire about his illness."

. .

prabhāvyūho ’py āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan: ekasmin samaye bhagavan vaiśālyā mahānagaryā niṣkramāmi | vimalakīrtiś ca licchaviḥ praviśati | so ’haṃ tam abhivādyaivam avocam: kutas tvaṃ gṛhapate āgacchasīti |

我不堪任詣彼問疾所以者何憶念我昔出維耶離大城時維摩詰方入城我即為作禮而問言居士所從來

光嚴白佛言世尊我不堪任詣彼問疾所以者何憶念我昔出毘耶離大城時維摩詰方入城我即為作禮而問言居士從何所來

光嚴童子白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間出廣嚴城時無垢稱方入彼城我為作禮問言居士從何所來

’od bkod pas kyaṅ gsol pa | bcom ldan ’das bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o || de ci’i slad du źe na | bcom ldan ’das | bdag gis mṅon par ’tshal ba dus gcig na | bdag yaṅs pa’i groṅ khyer chen po nas byuṅ ba daṅ | li tsa bī dri ma med par grags pa naṅ du mchi ba daṅ mjal te | des bdag la gus par smras pa daṅ | bdag gis ’di skad ces bgyis so || khyim bdag khyod ga las ’oṅs

Prabhāvyūha replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember one day, when I was going out of the great city of Vaiśālī, I met the Licchavi Vimalakīrti coming in. He greeted me, and I then addressed him: ’Householder, where do you come from?’

. . . . .

sa mām evam āha: āgacchāmi bodhimaṇḍād iti |

答我言吾從道場來

彼答我言從妙菩提來

des bdag la smras pa | byaṅ chub kyi sñiṅ po nas ’oṅs so ||

He replied, ’I come from the seat of enlightenment.’

.

tam aham etad avocam: bodhimaṇḍa iti kasyaitan nāma |

我問道場者何所是

我問居士妙菩提者為何所是

bdag gis de la smras pa | byaṅ chub kyi sñiṅ po źes bya ba de gaṅ gi tshig bla dags |

I then inquired, ’What is meant by "seat of enlightenment"?’

.

sa mām etad avocat:

言

答曰

即答我言

de bdag la ’di skad ces mchi’o ||

He then spoke the following words to me,

.

§55 bodhimaṇḍa iti kulaputra āśayamaṇḍa eṣo ’kṛtrimatayā, prayogamaṇḍa eṣa ārambhottāraṇatayā, adhyāśayamaṇḍa eṣa viśeṣādhigamatayā, bodhicittamaṇḍa eṣo ’saṃpramoṣanatayā,

道場者無生之心是檢一惡意故淳淑之心是習增上故聖賢之心是往殊勝故道意之心是不忘捨故

直心是道場無虛假故發行是道場能辦事故深心是道場增益功德故菩提心是道場無錯謬故

淳直意樂是妙菩提由此意樂不虛假故發起加行是妙菩提諸所施為能成辦故增上意樂是妙菩提究竟證會殊勝法故大菩提心是妙菩提於一切法無忘失故

rigs kyi bu | byaṅ chub kyi sñiṅ po źes bya ba de ni bcos ma ma yin pa’i phyir bsam pa’i sñiṅ po’o || rtsom pa’i las sgrol ba’i phyir de ni sbyor ba’i sñiṅ po’o || khyad par du khoṅ du chud pa’i phyir de ni lhag pa’i bsam pa’i sñiṅ po’o || yaṅ dag par mi brjed pa’i phyir de ni byaṅ chub kyi sems kyi sñiṅ po’o ||

’Noble son, the seat of enlightenment is the seat of positive thought because it is without artificiality. It is the seat of effort, because it releases energetic activities. It is the seat of high resolve, because its insight is superior. It is the seat of the great spirit of enlightenment, because it does not neglect anything.

. . . .

§56 dānamaṇḍa eṣa vipākāpratikāṅkṣaṇatayā, śīlamaṇḍa eṣa praṇidhānaparipūraṇatayā, kṣāntimaṇḍa eṣa sarvasatvāpratihatacittatayā, vīryamaṇḍa eṣo ’vinivartanatayā, dhyānamaṇḍa eṣa cittakarmaṇyatayā, prajñāmaṇḍa eṣa pratyakṣadarśitayā,

布施之心是不望報故持戒之心是得願具故忍辱之心是不亂眾人故精進之心是無退意故禪思之心是意行出故智慧之心是慧眼見故

布施是道場不望報故持戒是道場得願具故忍辱是道場於諸眾生心無礙故精進是道場不懈退故禪定是道場心調柔故智慧是道場現見諸法故

清淨布施是妙菩提不悕世間異熟果故固守淨戒是妙菩提諸所願求皆圓滿故忍辱柔和是妙菩提於諸有情心無恚故勇猛精進是妙菩提熾然勤修無懈退故寂止靜慮是妙菩提其心調順有堪能故殊勝般若是妙菩提現見一切法性相故

rnam par smin pa la mi re ba’i phyir de ni sbyin pa’i sñiṅ po’o || smon lam yoṅs su rdzogs pa’i phyir de ni tshul khrims kyi sñiṅ po’o || sems can thams cad la khoṅ khro ba’i sems med pas de ni bzod pa’i sñiṅ po’o || phyir mi ldog pa’i phyir de ni brtson ’grus kyi sñiṅ po’o || sems las su ruṅ ba’i phyir de ni bsam gtan gyi sñiṅ po’o || mṅon sum du mthoṅ ba’i phyir de ni śes rab kyi sñiṅ po’o ||

"’It is the seat of generosity, because it has no expectation of reward. It is the seat of morality, because it fulfills all commitments. It is the seat of tolerance, because it is free of anger toward any living being. It is the seat of effort, because it does not turn back. It is the seat of meditation, because it generates fitness of mind. It is the seat of wisdom, because it sees everything directly. "’

. . . . . .

§57 maitrīmaṇḍa eṣa sarvasatvasamacittatayā, karuṇāmaṇḍa eṣa khedasahiṣṇutayā, muditāmaṇḍa eṣa dharmārāmaratiratatayā, upekṣāmaṇḍa eṣo ’nunayapratighaprahāṇatayā,

慈心則是為等意故悲心則是為忍苦故喜心則是以法樂樂人故護心則是為隨導捨著故

慈是道場等眾生故悲是道場忍疲苦故喜是道場悅樂法故捨是道場憎愛斷故

慈是妙菩提於諸有情心平等故悲是妙菩提於諸疲苦能忍受故喜是妙菩提恒常領受法苑樂故捨是妙菩提永斷一切愛恚等故

sems can thams cad la sems mñam pa’i phyir de ni byams pa’i sñiṅ po’o || gnod pa thams cad bzod pa’i phyir de ni sñiṅ rje’i sñiṅ po’o || chos kyi kun dga’ la dga’ źiṅ mos pa’i phyir de ni dga’ ba’i sñiṅ po’o || rjes su chags pa daṅ | khoṅ khro ba spaṅs pa’i phyir de ni btaṅ sñoms kyi sñiṅ po’o ||

It is the seat of love, because it is equal to all living beings. It is the seat of compassion, because it tolerates all injuries. It is the seat of joy, because it is joyfully devoted to the bliss of the Dharma. It is the seat of equanimity, because it abandons affection and aversion.

. . . .

§58 abhijñāmaṇḍa eṣa ṣaḍabhijñatayā, vimokṣamaṇḍa eṣo ’kalpanatayā, upāyamaṇḍa eṣa satvaparipācanatayā, saṃgrahavastumaṇḍa eṣa sarvasatvasaṃgrahanatayā, śrutamaṇḍa eṣa pratipattisārakatvāt, nidhyaptimaṇḍa eṣa yoniśaḥpratyavekṣaṇatayā, bodhipakṣyadharmamaṇḍa eṣa saṃskṛtāsaṃskṛtotsarjanatayā, satyamaṇḍa eṣa sarvalokāvisaṃvādanatayā, pratītyasamutpādamaṇḍa eṣo ’vidyāsravakṣayatayā yāvaj jarāmaraṇāsravakṣayatayā, sarvakleśapraśamanamaṇḍa eṣa yathābhūtābhisaṃbodhanatayā,

神通之心是得六通故惟務之心是無恚怒故滅心則是度人民故四思之心是合聚人故多聞之心是從受成故不生之心是如自然觀故道品法心是不著數不墮故諦心則是諸世間報已不積故緣起之心是以不明不可盡至於老死皆無盡故眾勞之靜是佛從是最正覺故

神通是道場成就六通故解脫是道場能背捨故方便是道場教化眾生故四攝是道場攝眾生故多聞是道場如聞行故伏心是道場正觀諸法故三十七品是道場捨有為法故諦是道場不誑世間故緣起是道場無明乃至老死皆無盡故諸煩惱是道場知如實故

神通是妙菩提具六神通故解脫是妙菩提離分別動故方便是妙菩提成熟有情故攝事是妙菩提攝諸有情故多聞是妙菩提起真實行故調伏是妙菩提如理觀察故三十七種菩提分法是妙菩提棄捨一切有為法故一切諦實是妙菩提於諸有情不虛誑故十二緣起是妙菩提無明不盡乃至老死憂苦熱惱皆不盡故息諸煩惱是妙菩提如實現證真法性故

drug mṅon par śes pas de ni mṅon par śes pa’i sñiṅ po’o || mi rtog pa’i phyir de ni rnam par thar pa’i sñiṅ po’o || sems can yoṅs su smin par byed pa’i phyir de ni thabs kyi sñiṅ po’o || sems can thams cad sdud pa’i phyir de ni bsdu pa’i dṅos po’i sñiṅ po’o || nan tan sñiṅ por byed pa’i phyir de ni thos pa’i sñiṅ po’o || tshul bźin so sor rtog pa’i phyir de ni ṅes par sems pa’i sñiṅ po’o || ’dus byas daṅ ’dus ma byas spoṅ ba’i phyir de ni byaṅ chub kyi phyogs kyi chos kyi sñiṅ po’o || ’jig rten thams cad mi slu ba’i phyir de ni bden pa’i sñiṅ po’o || ma rig pa’i zag pa zad pa nas rga śi’i bar gyi zag pa zad pa’i phyir de ni rten ciṅ ’brel bar ’byuṅ ba’i sñiṅ po’o || yaṅ dag pa ji lta ba bźin du mṅon par rdzogs par byaṅ chub pa’i phyir de ni ñon moṅs pa thams cad rab tu źi ba’i sñiṅ po’o ||

"’It is the seat of paranormal perception, because it has the six superknowledges. It is the seat of liberation, because it does not intellectualize. It is the seat of liberative technique, because it develops living beings. It is the seat of the means of unification, because it brings together living beings. It is the seat of learning, because it makes practice of the essence. It is the seat of decisiveness, because of its precise discrimination. It is the seat of the aids to enlightenment, because it eliminates the duality of the compounded and the uncompounded. It is the seat of truth, because it does not deceive añone. "’It is the seat of interdependent origination, because it proceeds from the exhaustion of ignorance to the exhaustion of old age and death. It is the seat of eradication of all passions, because it is perfectly enlightened about the nature of reality.

. . . . . . . . . .

§59 sarvasatvamaṇḍa eṣa satvāsvabhāvatayā, sarvadharmamaṇḍa eṣa śūnyatābhisaṃbodhanatayā, sarvamāranirghātanamaṇḍa eso ’calanatayā, traidhātukamaṇḍa eṣa prasthānavigamanatayā, siṃhanādanadanavīryamaṇḍa eṣo ’bhītānutrāsanatayā, balavaiśāradyāveṇikasarvabuddhadharmamaṇḍa esa sarvato ’nupākruṣṭatvāt, traividyavidyāmaṇḍa esa niravaśeṣatvāt kleśānām, ekacittaniravaśeṣasarvadharmānubodhamaṇḍa eṣa sarvajñajñānasamudāgamatvāt |

眾生之心是以人物自然故諸法之心是從空最正覺故伏諸魔心是以不傾動故三界之場是雖處不墮欲故師子座場是善勝無畏故力無畏場是一切無難故三達之智是無餘罣礙故一意覺場是一切智普具故

眾生是道場知無我故一切法是道場知諸法空故降魔是道場不傾動故三界是道場無所趣故師子吼是道場無所畏故力無畏不共法是道場無諸過故三明是道場無餘礙故一念知一切法是道場成就一切智故

一切有情是妙菩提皆用無我為自性故一切諸法是妙菩提隨覺一切皆性空故降伏魔怨是妙菩提一切魔怨不傾動故不離三界是妙菩提遠離一切發趣事故大師子吼是妙菩提能善決擇無所畏故力無畏不共佛法是妙菩提普於一切無訶厭故三明鑒照是妙菩提離諸煩惱獲得究竟無餘智故一剎那心覺一切法究竟無餘是妙菩提一切智智圓滿證故

sems can thams cad ṅo bo ñid med pa’i phyir de ni sems can thams cad kyi sñiṅ po’o || stoṅ pa ñid mṅon par byaṅ chub pa’i phyir de ni chos thams cad kyi sñiṅ po’o || mi g.yo ba’i phyir de ni bdud thams cad rab tu ’joms pa’i sñiṅ po’o || ’jug pa daṅ bral ba’i phyir de ni khams gsum pa’i sñiṅ po’o || mi ’jigs śiṅ mi daṅ ṅas pa’i phyir de ni seṅ ge’i sgra sgrogs pa’i brtson ’grus kyi sñiṅ po’o || thams cad du ma smad pa’i phyir de ni stobs daṅ | mi ’jigs pa daṅ | ma ’dres pa daṅ | saṅs rgyas kyi chos thams cad kyi sñiṅ po’o || ñon moṅs pa ma lus pa’i phyir de ni rig pa gsum gyi sñiṅ po’o || thams cad mkhyen pa’i ye śes yaṅ dag par grub pa’i phyir de ni sems kyi skad cig gcig la chos thams cad ma lus bar khoṅ du chud pa’i sñiṅ po’o ||

It is the seat of all living beings, because all living beings are without intrinsic identity. It is the seat of all things, because it is perfectly enlightened with regard to voidness. "’It is the seat of the conquest of all devils, because it never flinches. It is the seat of the triple world, because it is free of involvement. It is the seat of the heroism that sounds the lion’s roar, because it is free of fear and trembling. It is the seat of the strengths, the fearlessnesses, and all the special qualities of the Buddha, because it is irreproachable in all respects. It is the seat of the three knowledges, because in it no passions remain. It is the seat of instantaneous, total understanding of all things, because it realizes fully the gnosis of omniscience.

. . . . . . . .

§60 iti hi kulaputra yāvanto bodhisatvāḥ pāramitāpratisaṃyuktaṃ satvaparipākapratisaṃyuktaṃ saddharmaparigrahapratisaṃyuktaṃ kuśalamūlapratisaṃyuktaṃ kramam utkṣipanti nikṣipanti ca | sarve te bodhimaṇḍād āgacchanti, buddhadharmebhya āgacchanti, buddhadharmeṣu ca pratiṣṭhante |

如是仁者菩薩若應諸度無極如應化人如應受法已得本祠護不墮欲者是為一切從佛心來立於一切佛法矣

如是善男子菩薩若應諸波羅蜜教化眾生諸有所作舉足下足當知皆從道場來住於佛法矣

如是善男子若諸菩薩真實發趣具足相應波羅蜜多具足相應成熟有情具足相應 (一切善根具足相應 )攝受正法具足相應一切善根具足相應 (攝受正法具足相應 ) 供養如來具足相應諸有所作往來進止舉足下足一切皆從妙菩提來一切皆從諸佛法來安住一切諸佛妙法

rigs kyi bu | de ltar ji tsam du byaṅ chub sems dpa’ rnams pha rol tu phyin pa daṅ ldan pa daṅ | sems can yoṅs su smin par byed pa daṅ ldan pa daṅ | dam pa’i chos yoṅs su ’dzin pa daṅ ldan pa daṅ | dge ba’i rtsa ba daṅ ldan pa’i gom pa ’dor ba daṅ | ’deg pa de thams cad kyaṅ byaṅ chub kyi sñiṅ po nas ’oṅs so || saṅs rgyas kyi chos rnams las ’oṅs śiṅ saṅs rgyas kyi chos rnams la gnas so ||

"’Noble son, when bodhisattvas are thus endowed with the transcendences, the roots of virtue, the ability to develop living beings, and the incorporation of the holy Dharma, whether they lift up their feet or put them down, they all come from the seat of enlightenment. They come from the qualities of the Buddha, and stand on the qualities of the Buddha.’

. . . . .

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