Bibliotheca Polyglotta

§11 sukhādhimukto bodhisatva āha: idaṃ sukham idam asukham iti dvayam etat | yat punaḥ sarvasaukhyāpagato gaganasamabuddhiḥ suviśuddhajñānatayā na sañjaty ayam advayapraveśaḥ |

淨解菩薩曰此有數此無數為二若離一切數則道與空等意都已解無所著者是不二入

淨解菩薩曰有為無為為二若離一切數則心如虛空以清淨慧無所礙者是為入不二法門

復有菩薩名淨勝解作如是言有為無為分別為二若諸菩薩了知二法性皆平等遠離諸行覺慧如空智善清淨無執無遣是為悟入不二法門

byaṅ chub sems dpa’ bde mos kyis smras pa | ’di ni bde ba | ’di ni mi bde ba’o źes bya ba de ni gñis te | gaṅ ye śes śin tu rnam par dag pa’i phyir graṅs thams cad daṅ bral źiṅ blo nam mkha’ daṅ mtshuṅs par mi chags pa de ni gñis su med par ’jug pa’o | |

The bodhisattva Śuddhādhimukti declared, "To say, ’This is happiness’ and ’That is misery’ is dualism. One who is free of all calculations, through the extreme purity of gnosis - his mind is aloof, like empty space; and thus he enters into nonduality."

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§12 nārāyaṇo bodhisatva āha: idaṃ laukikam idaṃ lokottaram iti dvayam etat | yā laukikasya prakṛtiśūnyatā, na tatra kiṃcid uttīryate nāvatīryate na sāryate na visāryate | yatra nottaraṇaṃ nāvataraṇaṃ na saraṇaṃ na visaraṇam ayam advayapraveśaḥ |

人乘菩薩曰是世間是世尊為二若世間意空 Bo Chinese 於其中不捨不念不依尊上者是不二入

那羅延菩薩曰世間出世間為二世間性空即是出世間於其中不入不出不溢不散是為入不二法門

復有菩薩名那羅延作如是言世出世間分別為二若諸菩薩了知世間本性空寂無入無出無流無散亦不執著是為悟入不二法門

byaṅ chub sems dpa’ sred med kyis smras pa | ’di ni ’jig rten pa’o || ’di ni ’jig rten las ’das pa’o źes bya ba de ni gñis te | gaṅ ’jig rten gyi raṅ bźin stoṅ pa de la cuṅ zad kyaṅ rgal ba yaṅ med | ’jug pa yaṅ med | ’gro ba yaṅ med | mi ’gro ba yaṅ med de | gaṅ la mi rgal | mi ’jug | ’gro ba yaṅ med | mi ’gro ba yaṅ med pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Nārāyana declared, "To say, ’This is mundane’ and ’That is transcendental’ is dualism. This world has the nature of voidness, so there is neither transcendence nor involvement, neither progress nor standstill. Thus, neither to transcend nor to be involved, neither to go nor to stop - this is the entrance into nonduality."

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§13 dāntamatir bodhisatva āha: saṃsāro nirvāṇam iti dvayam etat | saṃsārasvabhāvadarśanān na saṃsarati na parinirvāti | yaivaṃ budhyanāyam advayapraveśaḥ |

善意菩薩曰生死涅槃為二若見生死性則無生死無縛無解不生不滅如是解者是為入不二法門

復有菩薩名調順慧作如是言生死涅槃分別為二若諸菩薩了知生死其性本空無有流轉亦無寂滅是為悟入不二法門

byaṅ chub sems dpa’ ’dul ba’i blo gros kyis smras pa | ’khor ba daṅ | myaṅ ṅan las ’das pa źes bya ba de ni gñis te | ’khor ba’i ṅo bo ñid mthoṅ bas mi ’khor źiṅ yoṅs su mya ṅan las mi ’da’ ste | gaṅ de ltar rtogs pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Dāntamati declared, "’Life’ and ’liberation’ are dualistic. Having seen the nature of life, one neither belongs to it nor is one utterly liberated from it. Such understanding is the entrance into nonduality."

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目見菩薩曰盡不盡為二盡者都盡都盡者不可盡是謂無盡無所盡故曰盡曰盡者無有盡如斯入者是不二入

現見菩薩曰盡不盡為二法若究竟盡若不盡皆是無盡相無盡相即是空空則無有盡不盡相如是入者是為入不二法門

復有菩薩名曰現見作如是言有盡無盡分別為二若諸菩薩了知都無有盡無盡要究竟盡乃名為盡若究竟盡不復當盡則名無盡又有盡者謂一剎那一剎那中定無有盡則是無盡有盡無故無盡亦無了知有盡無盡性空是為悟入不二法門

byaṅ chub sems dpa’ mṅon sum mthoṅ gis smras pa | zad pa daṅ | mi zad pa źes bya ba de ni gñis mo || zad pa ni śin tu zad pa ste | gaṅ śin tu zad pa de la zad par bya ba ma yin pas na de’i phyir mi zad pa źes bya’o || gaṅ mi zad pa de ni skad cig pa ste | skad cig pa la zad pa med do || de lta bur rab tu źugs pa de ni gñis su med pa’i chos kyi sgor źugs pa źes bya’o ||

The bodhisattva Pratyakṣadarśana declared, "’Destructible’ and ’indestructible’ are dualistic. What is destroyed is ultimately destroyed. What is ultimately destroyed does not become destroyed; hence, it is called ’indestructible.’ What is indestructible is instantaneous, and what is instantaneous is indestructible. The experience of such is called ’the entrance into the principle of nonduality.’"

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§15 samantagupto bodhisatva āha: ātmā nirātmeti dvayam etat | yas tām ātmatāṃ nopalabhate, sa kiṃ nirātmīkariṣyati | ātmasvabhāvadarśī dvayaṃ na karoty ayam advayapraveśaḥ |

普閉菩薩曰我非我為二如我之不得非我何可得於我自然而不作者是不二入

普守菩薩曰我無我為二我尚不可得非我何可得見我實性者不復起二是為入不二法門

復有菩薩名曰普密作如是言有我無我分別為二若諸菩薩了知有我尚不可得何況無我見我無我其性無二是為悟入不二法門

byaṅ chub sems dpa’ kun nas sbas kyis smras pa | bdag daṅ | bdag med do źes bya ba de ni gñis te | gaṅ bdag gi dṅos po mi dmigs pa de ci źig bdag med par byed par ’gyur ba de dag gi ṅo bo ñid mthoṅ bas gñis su med pa ni gñis su med par ’jug pa’o ||

The bodhisattva Parigūḍha declared, "’Self’ and ’selflessness’ are dualistic. Since the existence of self cannot be perceived, what is there to be made ’selfless’ ? Thus, the nondualism of the vision of their nature is the entrance into nonduality."

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§16 vidyuddevo bodhisatva āha: vidyāvidyeti dvayam etat | avidyāprakṛtikaiva vidyā | yā cāvidyā sā prakṛtikāgaṇanā gaṇanāpathasamatikrāntā | yo ’trābhisamayo ’dvayābhisamayo ’yam advayapraveśaḥ |

明天菩薩曰明不明為二不明滋多是故有明若是不用不計以作等計於其中而平等不以二得要者是不二入

電天菩薩曰明無明為二無明實性即是明明亦不可取離一切數於其中平等無二者是為入不二法門

復有菩薩名曰電天作如是言明與無明分別為二若諸菩薩了知無明本性是明明與無明俱不可得不可算計超算計路於中現觀平等無二是為悟入不二法門

byaṅ chub sems dpa’ glog gi lhas smras pa | rig pa daṅ ma rig pa źes bya ba de ni gñis te | ma rig pa’i raṅ bźin ltar rig pa yaṅ de bźin te | ma rig pa gaṅ yin pa de ni luṅ du ma bstan pa | bgraṅ du med pa bgraṅ ba’i lam las ’das pa’o || gaṅ ’di la mṅon par rtogs pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Vidyuddeva declared, "’Knowledge’ and ’ignorance’ are dualistic. The natures of ignorance and knowledge are the same, for ignorance is undefined, incalculable, and beyond the sphere of thought. The realization of this is the entrance into nonduality."

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§17 priyadarśano bodhisatva āha: rūpaṃ śūñam iti dvayam etat | rupam eva hi śūnyatā | na rūpavināśāc chūnyatā, rūpaprakṛtir eva śūnyatā | evaṃ vedanā saṃjñā saṃskārā vijñānaṃ śūñam iti dvayam etat | vijñānam eva hi śūnyatā | na vijñānavināśāc chūnyatā, vijñānaprakṛtir eva śūnyatā | yo ’tra pañcasūpādānaskandheṣv evaṃ jñānānubodho ’yam advayapraveśaḥ |

愛覲菩薩曰世間空耳作之為二色空不色敗空色之性空如是痛想行識空而作之為二識空不識敗空識之性空彼於五陰知其性者是不二入

喜見菩薩曰色色空為二色即是空非色滅空色性自空如是受想行識識空為二識即是空非識滅空識性自空於其中而通達者是為入不二法門

復有菩薩名曰喜見作如是言色受想行及識與空分別為二若知取蘊性本是空即是色空非色滅空乃至識蘊亦復如是是為悟入不二法門

byaṅ chub sems dpa’ mthoṅ dgas smras pa | gzugs ñid stoṅ pa ste | gzugs bśig pa las stoṅ pa ma yin gyi | gzugs kyi raṅ bźin ni stoṅ pa ste | de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed daṅ | rnam par śes pa stoṅ pa ñid ces bya ba de ni gñis so || rnam par śes pa ñid ni stoṅ pa ñid de | rnam par śes pa bśig pas stoṅ pa ma yin gyi | rnam par śes pa’i raṅ bźin ni stoṅ pa ñid do || ’di la gaṅ gis ñe bar len pa’i phuṅ po lṅa la de bźin du śes śiṅ de lta bur ye śes kyis rig pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Priyadarśana declared, "Matter itself is void. Voidness does not result from the destruction of matter, but the nature of matter is itself voidness. Therefore, to speak of voidness on the one hand, and of matter, or of sensation, or of intellect, or of motivation, or of consciousness on the other - is entirely dualistic. Consciousness itself is voidness. Voidness does not result from the destruction of consciousness, but the nature of consciousness is itself voidness. Such understanding of the five compulsive aggregates and the knowledge of them as such by means of gnosis is the entrance into nonduality."

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§18 prabhāketur bodhisatva āha: añe catvāro dhātavo ’nya ākāśadhātur iti dvayam etat | ākāśasvabhāvā eva catvāro dhātavaḥ | pūrvāntata ākāśasvabhāvā aparāntata ākāśasvabhāvās tathā pratyutpannato ’py ākāśasvabhāvāḥ | yac caivaṃ dhātupraveśajñānam ayam advayapraveśaḥ |

光造菩薩曰四種異空種異為二空種自然四大亦爾本空自然末空自然知此種者是不二入

明相菩薩曰四種異空種異為二四種性即是空種性如前際後際空故中際亦空若能如是知諸種性者是為入不二法門

復有菩薩名曰光幢作如是言四界與空分別為二若諸菩薩了知四界即虛空性前中後際四界與空性皆無倒悟入諸界是為悟入不二法門

byaṅ chub sems dpa’ ’od kyi tog gis smras pa | khams bźi po yaṅ gźan la nam mkha’i khams kyaṅ gźan no źes bya ba de ni gñis te | khams bźi po ni nam kha’i raṅ bźin no || sṅon gyi mtha’ yaṅ nam mkha’i raṅ bźin no || phyi ma’i mtha’ yaṅ nam mkha’i raṅ bźin no | | de bźin du da ltar yaṅ nam mkha’i raṅ bźin te | gaṅ de ltar khams la ’jug pa’i ye śes de ni gñis su med par ’jug pa’o ||

The bodhisattva Prabhāketu declared, "To say that the four main elements are one thing and the etheric space-element another is dualistic. The four main elements are themselves the nature of space. The past itself is also the nature of space. The future itself is also the nature of space. Likewise, the present itself is also the nature of space. The gnosis that penetrates the elements in such a way is the entrance into nonduality."

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§19 sumatir bodhisatva āha: cakṣū rūpaṃ ca dvayam etat | yat punaś cakṣuḥparijñātāvī rūpeṣu na rajyati na duṣyati na muhyati, sa ucyate śānta iti | śrotraṃ śabdāś ca ghrāṇaṃ gandhāś ca jihvā rasāś ca kāyaḥ spraṣṭavyāni ca mano dharmāś ca dvayam etat | yat punar manaḥparijñātāvī dharmeṣu na rajyate na duṣyati na muhyati, sa ucyate śānta iti | evaṃ śāntasthitasyādvayapraveśaḥ |

善意菩薩曰眼色為二其知眼者見色不染不怒不癡是謂清淨如是耳聲鼻香舌味身更心法為二其知心者於法不染不怒不癡是謂清淨如此住者是不二入

妙意菩薩曰眼色為二若知眼性於色不貪不恚不癡是名寂滅如是耳聲鼻香舌味身觸意法為二若知意性於法不貪不恚不癡是名寂滅安住其中是為入不二法門

復有菩薩名曰妙慧作如是言眼色(耳聲鼻香舌味身觸意法分別)為二若諸菩薩了知一切其性皆空見眼自性於色無貪無瞋無癡如是乃至見意自性於法無貪無瞋無癡此則為空如是見已寂靜安住是為悟入不二法門

byaṅ chub sems dpa’ rab kyi blo gros kyis smras pa | mig daṅ gzugs so źes bya ba de ni gñis te | gaṅ mig yoṅs su śes pas gzugs la mi chags | mi sdaṅ mi rmoṅs pa de ni źi ba źes bya’o || de bźin du rna ba daṅ sgra | sna daṅ dri | lce daṅ ro | lus daṅ reg |yid daṅ chos de dag ni gñis so || gaṅ yaṅ yid yoṅs su śes nas chos la mi chags | mi sdaṅ | mi rmoṅs pa de ni źi ba źes bya’o || de ltar źi ba la gnas pa ni gñis su med par ’jug pa’o ||

The bodhisattva Pramati declared, "’Eye’ and ’form’ are dualistic. To understand the eye correctly, and not to have attachment, aversion, or confusion with regard to form - that is called ’peace.’ Similarly, ’ear’ and ’sound,’ ’nose’ and ’smell,’ ’tongue’ and taste,’ ’body’ and touch,’ and ’mind’ and ’phenomena’ - all are dualistic. But to know the mind, and to be neither attached, averse, nor confused with regard to phenomena - that is called ’peace.’ To live in such peace is to enter into nonduality."

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§20 akṣayamatir bodhisatva āha: dānaṃ sarvajñatāyāṃ pariṇāmayatīti dvayam etat | dānasvabhāvaiva sarvajñatā, sarvajñatāsvabhāva eva pariṇāmaḥ | evaṃ śīlaṃ kṣāntiṃ vīryaṃ dhyānaṃ prajñāṃ sarvajñatāyāṃ pariṇāmayatīti dvayam etat | prajñāsvabhāvaiva sarvajñatā, sarvajñatāsvabhāva eva pariṇāmaḥ | yo ’traikanayapraveśo ’yam advayapraveśaḥ |

無盡意菩薩曰布施一切智而分布為二布施而自然一切智亦爾一切智自然布施亦爾如是持戒忍辱精進一心智慧一切智而分布為二智慧而自然一切智亦爾一切智自然智慧亦爾於其中而一入者是不二入

無盡意菩薩曰布施迴向一切智為二布施性即是迴向一切智性如是持戒忍辱精進禪定智慧迴向一切智為二智慧性即是迴向一切智性於其中入一相者是為入不二法門

復有菩薩名無盡慧作如是言布施迴向一切智性各別為二若了布施即所迴向一切智性此所迴向一切智性即是布施如是分別戒忍精進靜慮般若及與迴向一切智性各別為二如是乃至般若自性即所迴向一切智性此所迴向一切智性即是般若了此一理是為悟入不二法門

byaṅ chub sems dpa’ blo gros mi zad pas smras pa | sbyin pa thams cad mkhyen pa ñid du yoṅs su bsṅo ba de ni gñis te | sbyin pa’i ṅo bo ñid ni thams cad mkhyen pa’o || thams cad mkhyen pa’i ṅo bo ñid ni yoṅs su bsṅo ba’o || de bźin du tshul khrims daṅ | bzod pa daṅ | brtson ’grus daṅ | bsam gtan daṅ | śes rab thams cad mkhyen pa ñid du yoṅs su bsṅo ba de ni gñis so || thams cad mkhyen pa ni śes rab kyi raṅ bźin no || yoṅs su bsṅo ba yaṅ thams cad mkhyen pa’i raṅ bźin te | gaṅ tshul gcig pa ’di la ’jug pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Akṣayamati declared, "The dedication of generosity for the sake of attaining omniscience is dualistic. The nature of generosity is itself omniscience, and the nature of omniscience itself is total dedication. Likewise, it is dualistic to dedicate morality, tolerance, effort, meditation, and wisdom for the sake of omniscience. Omniscience is the nature of wisdom, and total dedication is the nature of omniscience. Thus, the entrance into this principle of uniqueness is the entrance into nonduality."

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