atha khalu bhagavāṃ siṃhavikrāṃtagāmisya bodhisatvasya mahāsatvasya sādhukāram adāt | 3v
sādhu sādhu kulaputra āścaryaṃ yāva sarvalokavipratyayanīkā eṣā praśnaparipṛcchā |
saṃmohamātraṃ kulaputra sadevako loka āpadyeta alaṃ kulaputra kiṃ tavānena praśnaparipṛcchayā |
abhūmir atra ādikarmi2kānāṃ bodhisatvānāṃ śuṇyatādṛṣṭīnāṃ ānimittadṛṣṭīnāṃ apraṇihitadṛṣṭīnāṃ anutpādadṛṣṭīnāṃ | abhāvadṛṣṭīnāṃ | alakṣaṇadṛṣṭīnāṃ | nirvāṇadṛṣṭīnāṃ | buddhadṛṣṭīnāṃ | bodhidṛṣṭīnāṃ |
naitaṃ kulaputra dharmadeśanā ādi3karmikāṇāṃ bodhisatvānāṃ vaktavyā |
tat kasmād dhetoḥ
sarveṇa sarva kuśalamūlā na samudāgacchaṃti utpathe ca bhaveya buddhabodhiḥ ucchedaṃ vā śāśvataṃ vā pateyuḥ na ca jāneya kiṃ sandhāya tathāgatena 4 dharmo deśita iti |
de nas bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge’i rtsal gyis ’gro ba la legs so źes bya ba gnaṅ ste |
| rigs kyi bu legs so legs so || khyod kyis ji tsam du ’jig rten thams cad kyis yid ches par dka’ ba’i dri ba ’di dris pa ṅo mtshar che’o ||
rigs kyi bu chog mod khyod kyis ’di dris pas ci źig bya |
’di ni byaṅ chub sems dpa’ las daṅ po pa stoṅ pa ñid kyi lta ba can | mtshan ma med pa’i lta ba can | smon pa med pa’i lta ba can | skye ba med pa’i lta ba can | dṅos po med pa’i lta ba can | mtshan ñid med pa’i lta ba can | saṅs rgyas kyi lta ba can | byaṅ chub kyi lta ba can dag gi gnas ma yin no ||
rigs kyi bu chos bstan pa ’di ni byaṅ chub sems dpa’ las daṅ po pa’i mdun du mi brjod do ||
de ci’i phyir źe na |
| de ni de’i dge ba’i rtsa ba rnams thams cad kyi thams cad du rgyun chad du ’oṅ ṅo || saṅs rgyas kyi byaṅ chub las kyaṅ ñams par ’gyur srid do || rtag pa’am chad par yaṅ lhuṅ du ’oṅ ṅo || de bźin gśegs pas kyaṅ ci las dgoṅs te chos bstan mi śes srid do ||
(8)爾時世尊讃師子遊歩菩薩摩訶薩言。
善哉(9)善哉。善男子。汝所問者甚爲希有。一切世(10)間之所難信。
善男子。止止勿問。所以者何。
(11)新發意菩薩。於此空見無相見無作見無生(12)見無所有見無取相見佛見菩提見。所不能(13)及。
善男子。如此法者不應在新學菩薩前説。
(14)何以故。
若聞是法或斷善業。於佛道中則行(15)邪道。若墮斷滅。若墮計常。不知如來以何(16)方便隨宜所説。
爾時世尊讃師子遊歩菩薩摩訶薩言。
甚善(28)甚善。希有善家子。汝今所問。乃至諸世不(29)能信受。
諸天等世當住迷惑。善家子。汝今(762b1)不須問是因縁。
善家子。初業菩薩於此非地。(2)謂空見者。無相見者。無願見者。無生見者。(3)無有見者。無相貌見者。涅槃見者。佛陀見(4)者。菩提見者。
善家子。初業菩薩前不應説(5)此法。
何以故。
諸善根斷必有是處。於佛菩(6)提則行非道。若墮斷常。不知如來以何意義(7)而説此法。
Then the Lord praised the bodhisattva, the Great Being Siṃhavikrāntagāmin:
Good, very good, son of good family! Your fuestion is wonderful, even to the point of being contradictory to the interests of the world.
The world with its gods may even fall into confusion. So enough of your posing fuestions in this way.
This is not a field for bodhisattvas at the beginning of their practice, who have naive views on emptiness, naive views on the absence of distinguishing marks, on the absence of wishful thinking and non-origination, on non-existence, absence of characteristics, naive views on nirvāṇa, the Buddha and Awakening.
This teaching of dharma should not be propounded to bodhisattvas at the beginning of their practice.
And why is that?
They will not be provided with any roots for the good, their Awakening will be far away, and they will fall into discontinuity and eternalism, and they will not know that the Tathāgata teaches the dharma with certain hidden intentions.
