Bibliotheca Polyglotta

smras pa | rigs kyi bu gal te byaṅ chub sems dpas sems can thams cad la de lta bur so sor brtags na ji ltar na sems can thams cad la byams pa chen po skye bar ’gyur |

Mañjuśrī then asked further, "Noble sir, if a bodhisattva considers all living beings in such a way, how does he generate the great love toward them?"

. .

āha: yadā mañjuśrīḥ bodhisatva evaṃ pratyavekṣate, mayā hy eṣāṃ satvānām evaṃ dharmaparijñāyai dharmo deśayitavya iti, ato ’sya bhūtā satvatrāṇamaitrī sarvasatveṣūtpadyate ’nārambaṇatayā, upaśamamaitry anutpādanatayā, niṣparidāhamaitrī niḥkleśatayā, yathāvadmaitrī tryadhvasamatayā, avirodhamaitry aparyupasthānatayā, advayamaitry adhyātmabahirdhāsaṃsṛṣṭatayā, akopyamaitry atyantaniṣṭhatayā, dṛḍhamaitrī vajradṛḍhābhedyāśayatayā, śuddhamaitrī prakṛtiśuddhatayā, samamaitry ākāśasamatayā, arhan maitry arinirghātanatayā, bodhisatvamaitrī satvaparipākāsraṃsanatayā, tathāgatamaitrī tathatānubodhanatayā, buddhamaitrī suptasatvaprabodhanatayā, svayambhumaitrī svayamabhisaṃbodhanatayā bodhimaitri samarasatayā, asamāropamaitry anunayapratighaprahāṇatayā, mahākaruṇāmaitrī mahāyānaparidīpanatayā, aparikhedamaitrī śūñanairātmyapratyavekṣaṇatayā, dharmadānamaitry anācāryamuṣṭitayā, śīlamaitrī duḥśīlasatvāvekṣaṇatayā, kṣāntimaitry ātmapararākṣaṇyanatayā, vīryamaitrī sarvasatvabhāravahanatayā, dhyānamaitry anāsvādanatayā, prajñāmaitrī kālasaṃprāpaṇatayā, upāyamaitrī sarvatramukhoddarśanatayā, akuhanamaitry āśayapariśuddhitayā, aśāṭhyamaitry āśayatayā, adhyāśayamaitrī niraṅgaṇatayā, amāyāmaitry akṛtrimatayā, saukhyamaitrī buddhasaukhyapratiṣṭhāpanatayā | iyaṃ mañjuśrīḥ bodhisatvasya mahāmaitrī |

答曰如是觀人人物為幻知法亦然而為說法以慈修止止而慈者為無所起行不嬈慈以無瑕穢行等之慈等于三塗行無諍慈無所止處行不二慈內外無習行不怒慈為都成就行牢強慈強若金剛莫能沮壞行清白慈內性已淨行平等慈平若虛空行如來慈如本隨覺行佛之慈覺諸凡人行自然慈以自覺正行道之慈同其所味行無比慈能卻眾惡行大悲慈導以大乘行不視慈其視如空行布施慈無所遺忘行戒以慈與惡戒眼行忍以慈彼我皆護行精進慈荷負眾人行一心慈思所當念行智慧慈而以知時行善權慈一切現聞行不諂慈意淨無求行不飾慈心無所著行不我慈無復惡意行安慰慈至于得佛為立大安菩薩之慈為若此也

維摩詰言菩薩作是觀已自念我當為眾生說如斯法是即真實慈也行寂滅慈無所生故行不熱慈無煩惱故行等之慈等三世故行無諍慈無所起故行不二慈內外不合故行不壞慈畢竟盡故行堅固慈心無毀故行清淨慈諸法性淨故行無邊慈如虛空故行阿羅漢慈破結賊故行菩薩慈安眾生故行如來慈得如相故行佛之慈覺眾生故行自然慈無因得故行菩提慈等一味故行無等慈斷諸愛故行大悲慈導以大乘故行無厭慈觀空無我故行法施慈無遺惜故行持戒慈化毀禁故行忍辱慈護彼我故行精進慈荷負眾生故行禪定慈不受味故行智慧慈無不知時故行方便慈一切示現故行無隱慈直心清淨故行深心慈無雜行故行無誑慈不虛假故行安樂慈令得佛樂故菩薩之慈為若此也

無垢稱言菩薩如是觀有情已自念我當為諸有情說如斯法令其解了是名真實修於大慈與諸有情究竟安樂如是菩薩修寂滅慈無諸取故修無熱慈離煩惱故修如實慈三世等故修不違慈無等起故修無二慈離內外故修無壞慈畢竟住故修堅固慈增上意樂如金剛故修清淨慈本性淨故修平等慈等虛空故修阿羅漢慈永害結賊故修獨覺慈不待師資故修菩薩慈成熟有情無休息故修如來慈隨覺諸法真如性故修佛之慈覺悟睡夢諸有情故修自然慈任運等覺諸法性故修菩提慈等一味故修無偏慈愛憎斷故修大悲慈顯大乘故修無諍慈觀無我故修無厭慈觀性空故修法施慈離師捲故修淨戒慈成熟犯戒諸有情故修堪忍慈隨護自他令無損故修精進慈荷負有情利樂事故修靜慮慈無愛味故修般若慈於一切時現知法故修方便慈於一切門普示現故修妙願慈無量大願所引發故修大力慈能辦一切廣大事故修若那慈了知一切法性相故修神通慈不壞一切法性相故修攝事慈方便攝益諸有情故修無著慈無礙染故修無詐慈意樂淨故修無諂慈加行淨故修無誑慈不虛假故 (修無誑慈不虛假故 )修深心慈離瑕穢故修無誑慈不虛假故 (修深心慈離瑕穢故 ) 修安樂慈建立諸佛安樂事故唯妙吉祥是名菩薩修於大慈

smras pa | ’jam dpal nam byaṅ chub sems dpa’ de ltar so sor rtog pa na de ltar chos yoṅs su śes nas sems can ’di dag la yaṅ bdag gis chos bstan to sñam ste | de bas na de sems can thams cad la yaṅ dag pa’i skyabs kyi byams pa skye ste | len pa med pa’i phyir ñe bar źi ba’i byams pa’o || ñon moṅs pa med pas gduṅ ba med pa’i byams pa’o || dus gsum mñam pa ñid kyi phyir ci bźin pa ñid kyi byams pa’o || kun nas ldaṅ ba med pa’i phyir ’gal ba med pa’i byams pa’o || phyi naṅ ma ’dres pa’i phyir gñis su med pa’i byams pa’o || śin tu mthar thug pa’i phyir mi ’khrugs pa’i byams pa’o || bsam pa rdo rje lta bur mi phyed pa’i phyir brtan pa’i byams pa’o | | raṅ bźin gyis yoṅs su dag pa’i phyir yoṅs su dag pa’i byams pa’o || bsam pa mñam pa’i phyir mñam pa’i byams pa’o || dgra bcom pa’i phyir dgra bcom pa’i byams pa’o | | sems can yoṅs su smin par bya ba rgyun mi ’chad pa’i phyir byaṅ chub sems dpa’i byams pa’o || yaṅ de bźin ñid khoṅ du chud pa’i phyir de bźin gśegs pa’i byams pa’o || sems can gñid kyis log pa rab tu sad par byed pa’i phyir saṅs rgyas kyi byams pa’o || raṅ mṅon par rdzogs par byaṅ chub pa’i phyir raṅ byuṅ gi byams pa’o || ro mtshuṅs pa’i phyir byaṅ chub kyi byams pa’o || rjes su chags pa daṅ | khoṅ khro ba spaṅs pa’i phyir sgro btags pa med pa’i byams pa’o || theg pa chen po yoṅs su snaṅ bar byed pa’i phyir sñiṅ rje chen po’i byams pa’o | | stoṅ pa daṅ bdag med par so sor rtog pa’i phyir yoṅs su mi skyo ba’i byams pa’o || slob dpon dpe mkhyud med pa’i phyir chos kyi sbyin pa’i byams pa’o || tshul khrims ’chal pa’i sems can la lta ba’i phyir tshul khrims kyi byams pa’o || bdag daṅ pha rol sruṅ ba’i phyir bzod pa’i byams pa’o || sems can thams cad kyi khur khyer ba’i phyir brtson ’grus kyi byams pa’o || ro myaṅ ba med pa’i phyir bsam gtan gyi byams pa’o || dus su thob par byed pa’i phyir śes rab kyi byams pa’o | | thams cad du sgo ston pa’i phyir thabs kyi byams pa’o || bsam pa rnam par dag pa’i phyir tshul ’chos pa med pa’i byams pa’o || bsam pa thag pa nas byed pa’i phyir g.yo med pa’i byams pa’o || ñon moṅs pa med pa’i phyir lhag pa’i bsam pa’i byams pa’o || bcos ma ma yin pa’i phyir sgyu med pa’i byams pa’o || saṅs rgyas kyi bde ba la ’god pa’i phyir bde ba’i byams pa ste | ’jam dpal de ni byaṅ chub sems dpa’i byams pa’o ||

Vimalakīrti replied, "Mañjuśrī, when a bodhisattva considers all living beings in this way, he thinks: ’Just as I have realized the Dharma, so should I teach it to living beings.’ Thereby, he generates the love that is truly a refuge for all living beings; the love that is peaceful because free of grasping; the love that is not feverish, because free of passions; the love that accords with reality because it is equanimous in all three times; the love that is without conflict because free of the violence of the passions; the love that is nondual because it is involved neither with the external nor with the internal; the love that is imperturbable because totally ultimate. "Thereby he generates the love that is firm, its high resolve unbreakable, like a diamond; the love that is pure, purified in its intrinsic nature; the love that is even, its aspirations being equal; the saint’s love that has eliminated its enemy; the bodhisattva’s love that continuously develops living beings; The Tathāgata’s love that understands reality; the Buddha’s love that causes living beings to awaken from their sleep; the love that is spontaneous because it is fully enlightened spontaneously; the love that is enlightenment because it is unity of experience; the love that has no presumption because it has eliminated attachment and aversion; the love that is great compassion because it infuses the Mahāyāna with radiance; the love that is never exhausted because it acknowledges voidness and selflessness; the love that is giving because it bestows the gift of Dharma free of the tight fist of a bad teacher; the love that is morality because it improves immoral living beings; the love that is tolerance because it protects both self and others; the love that is effort because it takes responsibility for all living beings; the love that is contemplation because it refrains from indulgence in tastes; the love that is wisdom because it causes attainment at the proper time; the love that is liberative technique because it shows the way everywhere; the love that is without formality because it is pure in motivation; the love that is without deviation because it acts from decisive motivation; the love that is high resolve because it is without passions; the love that is without deceit because it is not artificial; the love that is happiness because it introduces living beings to the happiness of the Buddha. Such, Mañjuśrī, is the great love of a bodhisattva."

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