Bibliotheca Polyglotta

§19 puṇyasaṃbhārābhiyuktatvad asaṃskṛte na pratitiṣṭhati, jñanasaṃbhārābhiyuktatvāt saṃskṛtaṃ na kṣapayati | mahāmaitrīsamanvāgatatvād asaṃskṛte na pratitiṣṭhati, mahākaruṇāsamanvāgatatvāt saṃskṛtaṃ na kṣapayati | satvaparipācanatvād asaṃskṛte na pratitiṣṭhati, buddhadharmābhilāṣitvāt saṃskṛtaṃ na kṣapayati | buddhalakṣaṇaparipūraṇatvād asaṃskṛte na pratitiṣṭhati, sarvajñajñānaparipūraṇārthaṃ saṃskṛtaṃ na kṣapayati | upāyakuśalatvād asaṃskṛte na pratitiṣṭhati, prajñāsunirīkṣitatvāt saṃskṛtaṃ na kṣapayati | buddhakṣetrapariśuddhyartham asaṃskṛte na pratitiṣṭhati, buddhādhiṣṭhānatvāt saṃskṛtaṃ na kṣapayati | satvārthānubhavanād asaṃskṛte na pratitiṣṭhati, dharmārthasaṃdarśanāt saṃskṛtaṃ na kṣapayati | kuśalamūlasaṃbhāratvād asaṃskṛte na pratitiṣṭhati, kuśalamūlavāsanatvāt saṃskṛtaṃ na kṣapayati | praṇidhānaparipūraṇārtham asaṃskṛte na pratitiṣṭhati, apraṇihitatvāt saṃskṛtaṃ na kṣapayati | āśayapariśuddhatvād asaṃskṛte na pratitiṣṭhati, adhyāśayapariśuddhatvāt saṃskṛtaṃ na kṣapayati | pañcābhijñāvikrīḍitatvād asaṃskṛte na pratitiṣṭhati, buddhajñānaṣaḍabhijñatvāt saṃskṛtaṃ na kṣapayati | pāramitāsaṃbhāraparipūraṇārtham asaṃskṛte na pratitiṣṭhati, aparipūrṇakālatvāt saṃskṛtaṃ na kṣapayati | dharmadhanasamudānayanatvād asaṃskṛte na pratitiṣṭhati, prādeśikadharmānarthikatvāt saṃskṛtaṃ na kṣapayati | sarvabhaiṣajyasamudānayanatvād asaṃskṛte na pratitiṣṭhati, yathārhabhaiṣajyaprayojanāt saṃskṛtaṃ na kṣapayati | dṛḍhapratijñayā asaṃskṛte na pratitiṣṭhati, pratijñottāraṇatvāt saṃskṛtaṃ na kṣapayati | dharmabhaiṣajyasamudānayanatvād asaṃskṛte na pratitiṣṭhati, yathāpītvaradharmabhaiṣajyaprayojanāt saṃskṛtaṃ na kṣapayati | sarvasatvakleśavyādhiparijñānām asaṃskṛte na pratitiṣṭhati, sarvavyādhiśamanāt saṃskṛtaṃ na kṣapayati | evaṃ hi kulaputrāḥ bodhisatvaḥ saṃskṛtaṃ na kṣapayati, asaṃskṛte na pratitiṣṭhati | ayam ucyate kṣayākṣayo nāma bodhisatvānāṃ vimokṣaḥ | tatra yuṣmābhiḥ satpuruṣāḥ yogaḥ karaṇīyaḥ |

又復不盡數者為合會福不住無數者為合會慧不盡數者為行大慈不住無數者為有大悲不盡數者為道人民不住無數者為求佛法不盡數者為具佛身相不住無數者為具一切智不盡數者為行善權不住無數者為出智慧不盡數者為淨佛土不住無數者為佛立故不盡數者利誘進人不住無數者現人利故不盡數者計會善本不住無數者施善力故不盡數者為具所願不住無數者為本願故不盡數者為具滿性不住無數者為性淨故不盡數者為五通不邪不住無數者知佛六通故不盡數者行度無極不住無數者無滿時故不盡數者求諸佛寶不住無數者不求無寶處故不盡數者習行眾藥不住無數者知彼眾病故不盡數者生死自然不住無數者泥洹自然故

又具福德故不住無為具智慧故不盡有為大慈悲故不住無為集法藥故不住無為隨授藥故不盡有為滿本願故不盡有為知眾生病故不住無為滅眾生病故不盡有為諸正士菩薩以修此法不盡有為不住無為是名盡無盡解脫法門汝等當學

以諸菩薩常勤修集福資糧故不住無為常勤修集智資糧故不盡有為成就大慈無缺減故不住無為成就大悲無缺減故不盡有為利益安樂諸有情故不住無為究竟圓滿諸佛法故不盡有為成滿一切相好莊嚴佛色身故不住無為證得一切力無畏等佛智身故不盡有為方便善巧化眾生故不住無為微妙智慧善觀察故不盡有為修治佛土究竟滿故不住無為佛身安住常無盡故不盡有為常作饒益眾生事故不住無為領受法義無休廢故不盡有為積集善根常無盡故不住無為善根力持不斷壞故不盡有為為欲成滿本所願故不住無為於永寂滅不希求故不盡有為圓滿意樂善清淨故不住無為增上意樂善清淨故不盡有為恒常遊戲五神通故不住無為佛智六通善圓滿故不盡有為波羅蜜多資糧滿故不住無為本所思惟未圓滿故不盡有為集法財寶常無厭故不住無為不樂希求少分法故不盡有為積集一切妙法藥故不住無為隨其所應授法藥故不盡有為堅牢誓願常無退故不住無為能令誓願究竟滿故不盡有為遍知眾生煩惱病故不住無為息除眾生煩惱病故不盡有為諸善男子菩薩如是不盡有為不住無為是名安住有盡無盡解脫法門汝等皆當精勤修學

gźan yaṅ byaṅ chub sems dpa’ ni bsod nams kyi tshogs yaṅ dag par sgrub pa’i phyir ’dus ma byas la mi gnas so || ye śes kyi tshogs yaṅ dag par bsgrub pa’i phyir ’dus byas zad par mi byed do || byams pa chen po daṅ ldan pa’i phyir ’dus ma byas la mi gnas so || snyiṅ rje chen po daṅ ldan pa’i phyir ’dus byas zad par mi byed do || sems can yoṅs su smin par bya ba’i phyir ’dus ma byas la mi gnas so || saṅs rgyas kyi chos rnams la mos pa’i phyir ’dus byas zad par mi byed do | | saṅs rgyas kyi mtshan yoṅs su rdzogs par bya ba’i phyir ’dus ma byas la mi gnas so || thams cad mkhyen pa’i ye śes yoṅs su rdzogs par bya ba’i phyir ’dus byas zad par mi byed do || thabs la mkhas pa’i phyir ’dus ma byas la mi gnas so || śes rab kyis śin tu brtags pa’i phyir ’dus byas zad par mi byed do || saṅs rgyas kyi źiṅ yoṅs su dag par bya ba’i phyir ’dus ma byas la mi gnas so || saṅs rgyas kyi byin gyi rlabs kyi phyir ’dus byas zad par mi byed do || sems can gyi don myoṅ ba’i phyir ’dus ma byas la mi gnas so || chos kyi don yaṅ dag par bstan pa’i phyir ’dus byas zad par mi byed do || dge ba’i rtsa ba’i tshogs kyi phyir ’dus ma byas la mi gnas so || dge ba’i rtsa ba’i bag chags kyi phyir ’dus byas zad par mi byed do || smon lam yoṅs su rdzogs par bya ba’i phyir ’dus ma byas la mi gnas so || smon pa med pa’i phyir ’dus byas zad par mi byed do || bsam pa yoṅs su dag pa’i phyir ’dus ma byas la mi gnas so || lhag pa’i bsam pa yoṅs su dag pa’i phyir ’dus byas zad par mi byed do || mṅon par śes pa lṅas rnam par rtsen pa’i phyir ’dus ma byas la mi gnas so || saṅs rgyas kyi ye śes kyi mṅon par śes pa drug gi phyir ’dus byas zad par mi byed do | | pha rol tu phyin pa’i tshogs yoṅs su bkaṅ ba’i phyir ’dus ma byas la mi gnas so || dus yoṅs su rdzogs pa’i phyir ’dus byas zad par mi byed do || chos kyi nor kun bsdu ba’i phyir ’dus ma byas la mi gnas so || nyi tshe ba’i chos mi ’dod pas ’dus byas zad par mi byed do || chos kyi sman kun sdud pa’i phyir ’dus ma byas la mi gnas so || ci rigs par chos kyi sman sbyor ba’i phyir ’dus byas zad par mi byed do || dam bcas pa la brtan pa’i phyir ’dus ma byas la mi gnas so || dam bcas pa ñams ’og tu chud par bya ba’i phyir ’dus byas zad par mi byed de | chos kyi rtsi thams cad sgrub pa’i phyir ’dus ma byas la mi gnas so | | ’di ltar chos chuṅ ṅu’i sman spyor ba’i phyir ’dus byas zad par mi byed do || de nyon moṅs pa’i nad thams cad yoṅs su śes pa’i phyir ’dus ma byas la mi gnas so || nad thams cad źi ba’i phyir ’dus byas zad par mi ’dod do || rigs kyi bu de ltar na byaṅ chub sems dpa’ ’dus byas zad par mi byed ciṅ ’dus ma byas la mi gnas te | de ni byaṅ chub sems dpa’ rnams kyi rnam par thar pa’i zad pa daṅ | mi zad pa źes bya ba yin no || skyes bu dam pa dag | khyed kyis kyaṅ de la brtson par gyis śig |

Furthermore, noble sons, in order to accomplish the store of merit, a bodhisattva does not rest in the uncompounded, and, in order to accomplish the store of wisdom, he does not destroy the compounded. In order to fulfill the great love, he does not rest in the uncompounded, and, in order to fulfill the great compassion, he does not destroy compounded things. In order to develop living beings, he does not rest in the uncompounded, and in order to aspire to the Buddha-qualities, he does not destroy compounded things. To perfect the marks of Buddhahood, he does not rest in the uncompounded, and, to perfect the gnosis of omniscience, he does not destroy compounded things. Out of skill in liberative technique, he does not rest in the uncompounded, and, through thorough analysis with his wisdom, he does not destroy compounded things. To purify the buddha-field, he does not rest in the uncompounded, and, by the power of the grace of the Buddha, he does not destroy compounded things. Because he feels the needs of living beings, he does not rest in the uncompounded, and, in order to show truly the meaning of the Dharma, he does not destroy compounded things. Because of his store of roots of virtue, he does not rest in the uncompounded, and because of his instinctive enthusiasm for these roots of virtue, he does not destroy compounded things. To fulfill his prayers, he does not rest in the uncompounded, and, because he has no wishes, he does not destroy compounded things. Because his positive thought is pure, he does not rest in the uncompounded, and, because his high resolve is pure, he does not destroy compounded things. In order to play with the five superknowledges, he does not rest in the uncompounded, and, because of the six superknowledges of the buddha-gnosis, he does not destroy compounded things. To fulfill the six transcendences, he does not rest in the uncompounded, and, to fulfill the time, he does not destroy compounded things. To gather the treasures of the Dharma, he does not rest in the uncompounded, and, because he does not like any narrow-minded teachings, he does not destroy compounded things. Because he gathers all the medicines of the Dharma, he does not rest in the uncompounded, and, to apply the medicine of the Dharma appropriately, he does not destroy compounded things. To confirm his commitments, he does not rest in the uncompounded, and, to mend any failure of these commitments, he does not destroy compounded things. To concoct all the elixirs of the Dharma, he does not rest in the uncompounded, and, to give out the nectar of this subtle Dharma, he does not destroy compounded things. Because he knows thoroughly all the sicknesses due to passions, he does not rest in the uncompounded, and, in order to cure all sicknesses of all living beings, he does not destroy compounded things. "Thus, noble sons, the bodhisattva does not destroy compounded things and does not rest in the uncompounded, and that is the liberation of bodhisattvas called ’destructible and indestructible.’ Noble sirs, you should also strive in this."

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