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Sarvadharmāpravṛttinirdeśa

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
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Sarvadharmāpravṛttinirdeśa
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evam ukte siṃhavikrāṃtagāmī bodhisatvo mahāsatvaḥ bhagavaṃtam etad avocat |  deśetu bhagavaṃ ye te bhaviṣyaṃti anāgate ’dhvani bodhisatvā śuṇyatādṛṣṭyā ānimittadṛṣṭyā apraṇi(4rhitadṛṣṭyā anutpādadṛṣṭyā alakṣaṇadṛṣṭyā buddhadṛṣṭyā bodhidṛṣṭyā bhaviṣyanti |  ye punar śūnyatāni)mittabhāṣyagocarāḥ maṃtrapaliguddhāḥ akṣaraśodhikāḥ vāṃṅkarmaparamāḥ subhāṣitāgurukāḥ nāmagurukāḥ te imāṃ tathāga(2tadharmadeśanām anakṣarām avācyāṃ śrutvā tā dṛṣṭīr jahiṣyaṃti sarva)dharmāṇāṃ caikanayaṃ jñāsyaṃti yathādhimuktiyānāṃ ca satvānāṃ tathādhimuktyā dharmaṃ deśayiṣyaṃti |  te upāyakauśalye suśikṣitā alpeccha(3kathāṃ kathayiṣyaṃti na ca tena śuddhiṃ pratyenti |  saṃtoṣakathāṃ kathayiṣyaṃti) na ca tena śuddhiṃ pratyenti |  saṃllekhakathāṃ kathayiṣyaṃti na ca tena śuddhiṃ pratyenti |  saṃgaṇikadoṣāṃ saṃprakāśayiṣyaṃti praviviktā sarvadharmā a(4dhimucyiṣyaṃti |  ekāramāsaṃsargasya ca varṇaṃ saṃprakāśayiṣya)ṃti na ca tena te śuddhiṃ pratyenti |  bodhicittotpādasya ca varṇaṃ saṃprakāśayiṣyaṃti cittasvabhāvatā ca bodhiṃ jñāsyaṃti |  vaitulyasūtrāṃtānāṃ ca (4v varṇaṃ saṃprakāśayiṣyaṃti sarvadharmā ca vaitulyā jñāsyaṃti |  bodhisatvakathāṃ kathayiṣyaṃti na śrāvakānā)ṃ na ca pratyekabuddhānāṃ na ca buddhānāṃ nānātvam adhimucyiṣyaṃti |  dānasya ca varṇaṃ saṃprakāśayiṣyaṃti dānasamatā ca teṣāṃ pratividdhā bhaviṣyati |  śīlasya ca (2varṇaṃ saṃprakāśayiṣyaṃti śīlasvabhāvatā ca teṣāṃ pratividdhā bhaviṣya)ti |  kṣāntyāś ca varṇaṃ saṃprakāśayiṣyaṃti kṣayadharmavyayadharmānutpādadharmatā ca teṣāṃ dṛṣṭyā bhaviṣyaṃti |  vīryasya ca varṇaṃ saṃprakā(3śayiṣyaṃti aprayatnānārambhāḥ sarvadharmāś ca teṣāṃ pratividdhā bhaviṣyaṃti |  dhyānasamādhisamāpattīnāṃ ca nīhāra upadekṣyaṃti mukhakoṭīnayutaśatasahasraiḥ prakṛtisamāpannā pi sarvadharmān dra(kṣyaṃti |  prajñāyāś ca sahasrākāraṃ varṇaṃ saṃprakāśayiṣyaṃti prajñāduṣprajñayoḥ pra)kṛtibhāvaṃ ca teṣāṃ sarvadharmā suviditā bhaviṣyanti |  rāgasya ca avarṇaṃ ca saṃprakāśayiṣyaṃti na ca kaṃcid dharmaṃ raktaṃ drakṣyaṃti |  5r dveṣasya ca avarṇaṃ saṃprakāśayiṣyaṃti na ca kaṃcid dharmaṃ duṣṭaṃ drakṣyaṃ(ti |  mohasya ca avarṇaṃ saṃprakāśayiṣyaṃti sarvadharmān mohāvaraṇavigatān adhimucyiṣyaṃti |  nirayatiryagyoniyamalokasya ca bhayaṃ saṃprakāśayiṣyaṃti na ca nira)2yatiryagyoniyamalokam upalabhiṣyaṃti |  te yathādhimuktīyā(nāṃ ca sattvānāṃ tathādhimuktyā dharmaṃ deśayiṣyaṃti |  yad idaṃ śūnyatādhimuktyā ekanayādhimuktīyānām | evam ānimittādhimuktyā |) 3 anutpādādhimuktyā | abhāvādhimuktyā | alakṣaṇādhimuktyā (ekanayādhimuktīyānām |  tasmād bhagavan ya upāyakauśalyaśabdā na śrāvakānāṃ ca pratyekabuddhānāṃ ca navayānasaṃprasthitānāṃ bodhisatvānāṃ mahā)4satvānāṃ anyatra gaṃbhīrādhimuktīyānāṃ ekanayādhi(muktīyānāṃ te ’dhimuktigocarā upāyakauśalyaśabdā vaktavyāḥ || 
de skad ces bka’ stsal pa daṅ | byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge’i rtsal gyis ’gro bas bcom ldan ’das la ’di skad ces gsol to ||  bcom ldan ’das bśad du gsol | ma ’oṅs pa’i dus na | byaṅ chub sems dpa’ stoṅ pa ñid kyi lta ba can | mtshan ma ma mchis pa’i lta ba can | smon pa ma mchis pa’i lta ba can | skye ba ma mchis pa’i lta ba can | mtshan ñid ma mchis pa’i lta ba can | saṅs rgyas kyi lta ba can | byaṅ chub kyi lta ba can dag ’byuṅ bar ’gyur ba daṅ |  gaṅ yaṅ stoṅ pa ñid daṅ | mtshan ma ma mchis pa la rtog pa daṅ | smra ba la dga’ ba daṅ | smra ba’i tshig la chags pa daṅ | yi ges dag par ’dzin pa daṅ | tshig gi las la gźol ba daṅ | legs par brjod pa gces par ’dzin pa daṅ | miṅ gces par ’dzin pa gaṅ ’byuṅ bar ’gyur ba de dag gis de bźin gśegs pas chos bstan pa | yi ge ma mchis śiṅ tshig daṅ bral ba ’di thos na lta ba de dag spoṅ źiṅ | ji ltar mos pa’i sems can rnams la de ltar mos pa’i chos ston par ’gyur ro ||  de dag thabs mkhas pa la bslabs pas | ’dod pa chuṅ ba’i tshig gi rgyud kyaṅ brjod la | des dag par yaṅ mi sems |  chog ’tshal ba’i tshig gi rgyud rjod la | des dag par yaṅ mi sems |  sdom pa’i tshig gi rgyud kyaṅ rjod la | des dag par yaṅ mi sems |  ’du ’dzi’i mi bsṅags pa yaṅ rjod la | chos thams cad rab tu dben par yaṅ mos par ’gyur ro |  gcig pur dga’ ba daṅ | ’du ’dzi ma mchis pa’i bsṅags pa yaṅ rjod la | des dag par yaṅ mi sems |  byaṅ chub kyi sems kyi bsṅags pa yaṅ brjod la | sems kyi raṅ bźin yaṅ byaṅ chub tu ’tshal bar ’gyur |  śin tu rgyas pa’i mdo rnams kyi bsṅags pa yaṅ rjod la | chos thams cad śin tu rgyas par yaṅ ’tshal bar ’gyur |  byaṅ chub sems dpa’i tshig gyi rgyud kyaṅ rjod la | ñan thos daṅ | raṅ rgyal ba daṅ | saṅs rgyas rnams tha dad par yaṅ mi lta |  sbyin pa’i bsṅags pa yaṅ rjod la | sbyin pa’i mñam pa ñid kyaṅ de dag gis rtogs par ’gyur |  tshul khrims kyi bsṅags pa yaṅ rjod la | raṅ bźin gyi tshul khrims kyaṅ de dag gis rtogs par ’gyur |  bzod pa’i bsṅags pa yaṅ rjod la chos thams cad kyi zad pa’i chos daṅ | byaṅ ba’i chos daṅ | mi skye ba’i chos ñid kyaṅ de dag gis śin tu mthoṅ bar ’gyur |  brtson ’grus bsṅags pa yaṅ rjod la | chos thams cad la btsal ba ma mchis pa daṅ | rtsom pa ma mchis pa yaṅ rab tu rtogs par ’gyur |  bsam gtan daṅ | sñoms par ’jug pa rnams kyi sgo bye ba khrag khrig brgya stoṅ gis mṅon par bsgrub pa yaṅ ston la | chos thams cad raṅ bźin gyis mñam par bźag par yaṅ ’tshal bar ’gyur |  śes rab kyi bsṅags pa rnam pa stoṅ yaṅ rjod la | śes rab daṅ | śes rab ’chal ba’i raṅ bźin yaṅ de dag gis śin tu rig par ’gyur |  ’dod chags kyi skyon yaṅ ston la | chos gaṅ yaṅ ’dod chags par mi mthoṅ |  źe sdaṅ gi skyon yaṅ ston la | chos gaṅ yaṅ źe sdaṅ bar mi mthoṅ |  gti mug gi skyon yaṅ ston la | chos thams cad gti mug gi sgrib pa daṅ bral bar yaṅ mos par ’gyur |  sems can rnams la sems can dmyal ba daṅ | ’dud ’gro’i skye gnas daṅ | gśin rje’i ’jig rten du mchi ba’i ’jigs pa yaṅ ston la | sems can dmyal ba daṅ | ’dud ’gro’i skye gnas daṅ | gśin rje’i ’jig rten kyaṅ mi dmigs te |  de dag sems can ji ltar mos pa dag la | de ltar mos pa’i chos ston ciṅ |  gaṅ ’di stoṅ pa ñid la mos par tshul gcig pa la mos par ’gyur | de bźin du mtshan ma ma mchis pa la mos pa daṅ | smon pa ma mchis pa la mos pa daṅ | skye ba ma mchis pa la mos pa daṅ | dṅos po ma mchis pa la mos pa daṅ | mtshan ñid ma mchis pa la mos par tshul gcig par mos par ’gyur na |  bcom ldan ’das de’i slad du thabs mkhas pa’i tshig gaṅ ñan thos daṅ | raṅ saṅs rgyas rnams daṅ | theg pa la gsar du źugs pa’i byaṅ chub sems dpa’ sems dpa’ chen po rnams kyis ma lags śiṅ | gźan du na zab mo la mos pa daṅ | tshul gcig pa la mos pa’i yul du ’gyur ba’i thabs mkhas pa’i tshig de dag bśad du gsol | 
爾時師子遊歩菩薩摩訶薩(17)白佛言。  世尊。哀愍世間願必爲説。當來世中(18)有菩薩空見無相見無作見無生見無所有見(19)無取相見佛見菩提見者。  分別是空是無相(20)無作。好常讃學勤於事業樂著文辭以辯(21)説爲妙貴於名利。如是之人聞如來説是無(22)文字法畢竟清淨。當捨是諸見。是諸菩薩隨(23)衆生所能信解。以方便力而爲説法。  雖説少(24)欲知足而不以爲最。    雖説經戒亦不以爲最。  (25)3雖説在衆過惡亦知一切法遠離相。  常稱讃(26)獨處不在憒閙而不以爲最。  雖讃發菩提心(27)而知心性即是菩提。  雖讃大乘經而知一切(28)諸法皆是大相。  雖説菩薩道而不分別阿羅(29)漢辟支佛諸佛。  雖讃布施而通達布施平等(751a1)相。  雖讃持戒而了知諸法同是戒性。  雖讃忍(2)辱而知諸法無生無滅無盡相。  雖讃精進而(3)知諸法不發不行相。  雖種種讃歎禪定而知(4)一切法常定相。  雖種種讃於智慧而了智慧(5)之實性。  雖説貪欲之過而不見法有可貪者。  (6)雖説瞋恚之過而不見法有可瞋者。  雖説愚(7)癡之過而知諸法無癡無礙。  雖示衆生墮三(8)惡道怖畏之苦而不得地獄餓鬼畜生之相。  (9)如是諸菩薩。雖隨衆生所能信解。以方便力(10)而爲説法。  而自信解一相之法。所謂空無相(11)無作無生無所有無取相。  世尊。惟願説是不(12)可思議方便之法。一切聲聞辟支佛與新發(13)意菩薩所不能及。但爲信解甚深一相法者(14)説之。 
如是語已。師子遊歩菩薩摩訶(8)薩。復白佛言。  説婆伽婆。説修伽多。世尊。(9)若有未來菩薩摩訶薩。空見者。無相見者。(10)無願見者。無生見者。無有見者。無相貌見(11)者。涅槃見者。佛陀見者。菩提見者。  於空無(12)相言説境界。染著言説以字爲淨。言道爲勝(13)重於名利。彼聞如來説是無名字法已。當捨(14)諸見。當知諸法是一相道。如衆生信如信説(15)法。  巧方便中彼當善學。雖説少欲知足減省。(16)而皆不信爲淨。      雖説在衆過惡。而信諸法(17)遠離。  雖讃説獨一無間無雜。而亦不信爲(18)淨。  雖讃説發菩提心。而亦知心自性菩提。  (19)雖讃説廣修多羅。而信諸法是廣。  雖讃説(20)於菩薩。而信聲聞獨覺及佛無有別異。  雖讃(21)説陀那。而善通達陀那平等。  雖讃説尸羅。(22)而善通達尸羅本性。  雖讃説羼帝。而於盡滅(23)無生法等善通達見。  雖讃説毘梨耶。而善擇(24)諸法不發。  雖讃説第耶那三摩地。三摩撥帝(25)説三摩地。出生百千倶致三摩地門。而知見(26)本性三摩般那。  雖讃説般若數千種相。而善(27)通達智及無智。本性自體善擇諸法。  説毀欲(28)過不見一法可染。  説毀瞋過不見一法可惡。  (29)説毀癡過。而信諸法離癡無礙。  雖爲衆生(762c1)顯説泥犁畜生閻摩世等過惡。而亦不見泥(2)犁畜生閻摩世等。  彼等如衆生信如信説法。  (3)當信一行。所謂信空。信無相。信無願。信無(4)生。信無所有。信無相貌。  大徳世尊。但當説(5)之。彼不可思巧方便句。於中若諸聲聞獨覺(6)及初乘發行菩薩摩訶薩等。皆非其地。唯(7)除信深一行菩薩摩訶薩等 
When the Lord had spoken thus, the bodhisattva Great Being Siṃhavikrāntagāmin addressed him:  In the future, there will be bodhisattvas with naive views on emptiness, naive views on the absence of distinguishing marks and wishful thinking, naive views on non-origination, the absence of characteristics, naive views on the Buddha and Awakening.  And further, they will be within the scope of speeches on emptiness and signlessness, attached to sacred sayings, purifiers of syllables, having great respect for speech activity, giving authority to proverbs and names. Those bodhisattvas, having heard this letterless and ineffable teaching of the Tathāgata, will give up those views, understand the one principle of all moments of existence, and teach religion to beings in accordance with their faith.  being well trained in expedient means they will talk about moderation, but they will not seek purity thereby;  they will talk about contentment, but they will not seek purity thereby;  they will talk about austerity, but they will not seek purity thereby.  They will proclaim the faults in being with the crowd and will have faith that all moments of existence really are something set apart [from impurities].  They will proclaim praise of living alone, not mixing with people, but they will not seek purity thereby;  they will proclaim praise of producing the thought of Awakening, but they will know that the essence of thought is Awakening;  they will proclaim praise of the extended religious text, but they will know that it is rather the moments of existence which are extended.  They will talk of bodhisattvas, but they will not believe in any differences between the disciples, the isolated awakened ones and Buddhas.  They will proclaim praise of generosity, but they will penetrate the sameness of generosity;  they will proclaim praise of morality, but they will penetrate the essence of morality;  they will proclaim praise of tolerance, but their views will be those concerned with the state of things as perishable, mutable and non-originated;  they will proclaim praise of effort, but they will penetrate all moments of existence as without exertion and endeavour.  They will teach the completion of meditation, concentration and the states of concentration, by means of hundred of thousands of millions of millions of ways into them, but they will see that all moments of existence are by nature in a state of concentration;  they will proclaim praise of insight in a thousand ways, but they will truly know that all moments of existence have the basic nature of both insight and bad insight.  They will proclaim the disgrace of passion, but still they will not see any impassioned moment of existence;  they will proclaim the blame of aggression, but still they will not see any enraged moment of existence;  they will proclaim the blame of delusion, but still they will relate to all moments of existence as without delusion and hindrances.  They will proclaim fear of hell, animal existence and the world of ñama, but still they will apprehend neither hell, an animal existence nor the world of ñama.  They will teach religion to beings in accordance with their faith;  that is, to those with faith in the one principle [they will teach] by means of faith in emptiness, to those with faith in the one principle [they will teach] by means of faith in the absence of distinguishing marks, faith in non-origination, faith in non-existence and absence of characteristics.  Thus, Lord, the words ’ability in expedient means’ are not something for the disciples and the isolated awakened ones, nor for bodhisattvas Great Beings who have recently joined the Way. It is, however, fuite another matter with those who have deep faith, who have faith in the one principle; to these one should use the words ’ability in expedient means’, which is within the scope of their faith. 
 
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