Bibliotheca Polyglotta

Sarvadharmāpravṛttinirdeśa

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Title

(evam ukte bhagavān siṃhavikrāṃtagāminaṃ bodhisatvaṃ mahāsatvam etad avocat | sā)5vdhu ca suṣṭhu ca manasikuru bhaṣiṣye haṃ te etam arthaṃ | e(vaṃ bhagavann iti siṃhavikrāṃtagāmī bodhisatvo mahāsatvaḥ pratyaśrauṣīt | atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata ||

de skad ces gsol pa daṅ | bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge’i rtsal gyis ’gro ba la ’di skad ces bka’ stsal to || rigs kyi bu de bas na legs par rab tu ñon la yid la zuṅ śig daṅ | don ’di ṅas khyod la bśad do || bcom ldan ’das de ltar bgyi’o źes | byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge’i rtsal gyis ’gro bas | bcom ldan ’das kyi ltar ñan pa daṅ | bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag bka’ stsal to |

爾時佛告師子遊歩菩薩摩訶薩言。善(15)男子。汝今諦聽善思念之。吾當爲汝解説此(16)義。唯然世尊。我當受之。爾時世尊以偈答(17)曰

(8)如是語已。世尊復告師子遊歩菩薩摩訶薩(9)言。善家子。彼若然者。汝宜善聽正念善思。(10)當爲演説。師子遊歩菩薩摩訶薩言。如是世(11)尊。我當正聞。爾時世尊。説此伽他

When this had been said, the Lord spoke to the bodhisattva Great Being Siṃhavikrāntagāmin: Very good, be recollected and concentrate yourself, then I will tell you about those things. I will,the bodhisattva Great Being Siṃhavikrāntagāmin answered, and then on that occasion, the Lord spoke these verses:

ya ... 2 bodhi sa na rāgadveṣam api kalpayatu |
rāgasvabhāva sada sarvadharmāḥ ... || 1 ||

’dod chags źe sdaṅ ’khrug pa med tshul du || gaṅ źig byaṅ chub mchog tu ’tshaṅ rgya bar ||
’dod pas chos kun ’dod chags raṅ bźin źes || de ltar śes na de ni rgyal bar ’gyur ||

(18)若人欲成佛勿壞於貪欲
(19)諸法即貪欲知是則成佛

(12)若欲當覺妙菩提彼莫分別貪欲過
(13)諸法常是貪自性若知是者得勝尊

The one who seeks Awakening does not construct passion and aversion; all moments of existence have the essence of passion, and the one who knows that emerges as the Victorious One.

... ya evaṃ jānāti sa bhaveya jinaḥ || 2 ||

’dod chags mi dmigs de bźin źe sdaṅ daṅ || gti mug ’di la nam yaṅ mi dmigs te ||
chos rnams kun kyaṅ nam mkha’ ’dra ba źes || de ltar gaṅ śes de ni rgyal bar ’gyur ||

(20)貪欲及恚癡無有能得者
(21)是法皆如空知是則成佛

(14)貪瞋及癡不可得亦無已得今得者
(15)諸法皆與虚空等若知是者得勝尊

He does not apprehend passion, or aversion; he does not ever apprehend delusion; he sees all moments of existence like empty space: the one who knows them thus emerges as the Victorious One.

dṛṣṭyā adṛṣṭi ubha ekanayā saṃgā asaṃgā ... || 3 ||

lta daṅ lta med gñis ka tshul gcig ste || mñam daṅ mi mñam de bźin mñam pa yin ||
saṅs rgyas med ciṅ chos daṅ dge ’dun med || de ltar sus śes de ni mkhas pa yin ||

(22)見非見一相著不著亦然
(23)此無佛無法知是名大智

(16)見及不見常一行僧非僧二是一等
(17)於中無佛無妙法若知是者得世智

Views and non-views are both of one principle; attachment and non-attachment are similarly the same: thus there is no Buddha, religion or congregation. The one who knows that becomes wise.

ta)4tra bodhi na ca satva bhave evaṃsvabhāva imī sarvadharmāḥ || 4 ||

skyes bu la la ji ltar rmi lam na || byaṅ chub saṅs rgyas ’gro ba ’dul rmis na ||
de la byaṅ chub yod min sems can med || de ’dra dṅos ñid chos ’di thams cad do ||

(24)如人於夢中得道度衆生
(25)無道無衆生佛法性亦然

(18)猶如丈夫於夢中得菩提已教衆生
(19)於中無道無衆生如是自性即諸法

Some beings think of Awakening and the Buddha, and of educating beings. But these are just like images in a dream, since there is no Awakening, nor any being. All these moments of existence have that essence.

bodhi ... || 5 ||

byaṅ chub phyir źugs gaṅ yaṅ ma brñes te || gaṅ źig ma brñes nam yaṅ de ma brñes ||
rig daṅ ma rig gñis ka tshul gcig ste || de ltar śes na de ni rgyal bar ’gyur ||

(26)道場無所得若得則不有
(27)明無明一相知是爲世尊

(20)菩提坐處無可得彼無可得亦無有
(21)明無明二是一相若知是者得導師

Awakening is not a refuge that can be attained, what is not found can never be found, knowledge and ignorance are really of the same principle: the one who knows that emerges as the Victorious One.

(satvasvabhāva bodhir eva) 6r ukti bodhisvabhāva ca mi sarvasa(tvāḥ |
... evaṃ jānaṃta bhaven narottamaḥ || 6 ||

sems can raṅ bźin byaṅ chub ñid du gsuṅ || byaṅ chub raṅ bźin sems can thams cad de ||
sems can rnams daṅ byaṅ chub gñis ma yin || de ltar śes na skyes bu’i mchog tu ’gyur ||

(28)衆生即菩提菩提即衆生
(29)菩提衆生一知是爲世尊

(22)説衆生性是菩提菩提性即諸衆生
(23)衆生菩提二不一若知是者得人上

Awakening is the essence of living beings, as I have said, and the essence of Awakening are these living beings; there is no duality between living beings and Awakening: the one who knows that becomes the greatest of men.

māyāpu(ruṣa ... || 7 ||

ji ltar skyes bu sgyu ma bslabs pa yis || sgyu ma rnam maṅ gzugs dag sprul byas na ||
snaṅ ba yin yaṅ de la gaṅ yaṅ med || rnam par rmoṅs pa’i sems can rnam par ’graṅ ||

(751b1)譬如巧幻師幻作種種事
(2)所見無有實無智數若干

(24)猶如丈夫善覺幻彼幻化現無邊種
(25)於中所現畢竟無惑亂衆生數非一

This is just like a man who has learnt to produce illusions and can create forms through many sorts of illusions; even though they appear, there is nothing in them, but deluded persons can even count them.

māyā)2ta bahuśa rāgāś ca doṣa imi ... |
... majjaṃti bāla ahu raktadu(ṣṭā ... || 8 ||

’dod chags źe sdaṅ rtag par mñam pa ste || gti mug sgyu ma gñis kyaṅ rtag par mñam ||
byis pa bdag cag źe sdaṅ rmoṅs śes sems || gti mug de dag ṅan ’gror ’doṅ bar ’gyur ||

(3)貧瞋癡如幻幻不異三毒
(4)凡夫自分別我貪我瞋恚
(5)如是愚癡人則墮三惡道

(26)貪欲瞋恚與幻等諸此煩惱各如幻
(27)凡夫皆念我染恚彼癡亂心惡趣行

phassion and aversion should certainly be seen as illusion; thus each of the vices is an illusion. The naive may say that they are impassioned and enraged, but they are deluded and sink down into the evil states of existence.

māyopama dha)3rmata kalpayitvā dahyaṃti bālā ... || 9 ||

gaṅ la ’dod chags źe sdaṅ gñis med ciṅ || gti mug gaṅ la nam yaṅ med pas na ||
chos ñid sgyu ’dra rnam par brtags byas śiṅ || byis pa rnams ni ñon moṅs mes kyaṅ gduṅs ||

(6)實相無貪恚癡亦不可得
(7)分別如幻法自性煩惱熱

(28)於中無有貪恚癡於中亦無異煩惱
(29)幻等法體分別已如是凡夫煩惱然

Where the pair of passion and aversion is not found, where there is never any delusion, there the naive burn in the fire of vices, after constructing [these vices] out of a state of things which is just like an illusion.

(yatra na kleśa na) satva vidyate buddhāś ca ta ... |
... || 10 ||

gaṅ la ñon moṅs sems can med pa daṅ || saṅs rgyas nam yaṅ yod pa ma yin pa ||
ma skyes chos śes rnam par brtags byas śiṅ || bdag cag saṅs rgyas ’gyur źes byis pa smra ||

(8)實相無煩惱無衆生無佛
(9)分別無生法凡夫願作佛

(763a1)若無煩惱無衆生於中無佛無當有
(2)此無生法分別已凡夫念我當作佛

Where no vice and no living being is found, there are also never any Buddhas; but after constructing moments of existence which are unborn, the naive say they are going to be Buddhas.

... buddha)4dharmāḥ satvā ca yena na kadāci (jñātāḥ |)
... dṛṣṭā sa bheṣyati ... || 11 ||

saṅs rgyas yod min saṅs rgyas chos med de || nam yaṅ sems can med par sus mthoṅ źiṅ ||
nam mkha’ ’dra bar chos ñid sus śes pa || de ni myur du skyes bu gtso bor ’gyur ||

(10)不見諸佛法亦不見衆生
(11)知是法相者疾成衆生尊

(3)既無有佛無佛法衆生亦無一處見
(4)若知法體似虚空彼速當作人上者

There is no Buddha, and there is no religion of the Buddha. The one who has never known living beings, and who has seen the state of things to be like empty space, he will soon be the greatest of all beings.

(māyopamā dharmatā) 6v yena jñātā bhaveya so kṣipra ... || 12 ||

byaṅ chub su ’dod de la byaṅ chub med || sa daṅ gnam ltar byaṅ chub mchog las riṅ ||
sgyu ’drar chos ñid gaṅ gis śes gyur pa || de ni myur du saṅs rgyas thob par ’gyur ||

(12)若人求菩提則無有菩提
(13)是人遠菩提譬如天與地
(14)知諸法如幻速成人中上

(5)若求菩提彼無覺彼遠菩提如天地
(6)若知法體等於幻彼速當作人上者

For the one who seeks Awakening there is no Awakening; for him Awakening is as far away as heaven is from earth. But the one who knows that the state of things is like an illusion, he will soon be the greatest of all beings.

śīlaṃ y. śīlu paśya ... |
... (evaṃ jānaṃta bhave narottamaḥ) || 13 ||

su źig tshul khrims rnam rtog de la ni || tshul khrims med de mthoṅ na tshul khrims min ||
tshul khrims ’chal daṅ tshul khrims mtshan ñid gcig || de ltar śes na de ni mgon por ’gyur ||

(15)若人分別戒是則無有戒
(16)若有見戒者是則爲失戒
(17)戒非戒一相知是爲導師

(7)若分別戒彼無戒若見持戒則破戒
(8)戒破戒二是一相若知是者作導師

One who mentally constructs morality has no morality; the one who only sees morality is without morality: broken morality and morality have the same essential characteristic; the one who knows that becomes the Lord.

2ṣo na ca istri vidyati kadāci tatra ... istrī punas tatra na jā || 14 ||

ji ltar skyes bu la la rmi lam na || ’dod la spyod pa dga’ ba myoṅ ba’i ñams ||
gti mug rmoṅs pas bud med rnam par brtags || de na bud med gaṅ yaṅ yod pa min ||

(18)如夢受五欲娯樂自快樂
(19)分別見女色此中實無女

(9)猶如丈夫於夢中受用欲事生歡喜
(10)癡亂分別想婦女於中婦女常是無

It is just as when some man is inflamed by passion in his dreams and has the experience of pleasure; he constructs a female because of being posessed by delusion, but there is of course no woman there.

(evaṃ) 3 jānaṃta bhaven narottamaḥ || 15 ||

tshul khrims ’chal daṅ tshul khrims byis pa rnams || rmoṅs pas yaṅ dag ma yin yoṅs su brtags ||
de la tshul khrims ’chal med tshul khrims med || de ltar śes na de ni mgon por ’gyur ||

(20)戒毀戒如夢凡夫分別二
(21)實無戒毀戒知是爲導師

(11)破戒持戒如夢性凡夫分別此二種
(12)於中無戒無破戒若知是者作導師

Broken morality as well as morality have the essence of a dream, and naive people construe them as a duality; really there is neither broken morality nor morality there: the one who knows that becomes the greatest of men.

nāme ... (śabdasvabhāvaṃ) hi ajānamānāḥ |
ya ... || 16 ||

sgra yi raṅ bźin yoṅs su mi śes pas || byis pa’i blo can ’di dag miṅ la chags ||
gaṅ gis miṅ de miṅ med śes gyur na || de ni bzod pa’i stobs mchog thob par ’gyur ||

(22)凡夫著名字不知語言性
(23)名字非名字知是得無生

(13)著名此是凡夫覺以彼不知聲自性
(14)若覺此名非是名彼當得於勝妙忍

Those with the intelligence of the naive are attached to names, they do not know the true nature of words; but those who understand names as non-names will attain the excellent power of tolerance.

4 nā imi b.d. rmāḥ na teṣu ... .ṃti || 17 ||

byaṅ chub dam bcas sems can maṅ ba ste || de dag tshig gis gźan la de skad brjod ||
tshig gis dag ’dzin nan tan yod pa min || de dag byaṅ chub kun nas khebs par gnas ||

(24)自謂是菩薩讀誦爲人説
(25)己身無所行但依恃種性
(26)但讀經求道常見他人過

(15)有諸衆生誓作佛以説告於餘人知
(16)住言爲淨無修行彼即普閉菩提道

Many living beings take the vow to reach Awakening, and they communicate it to others with words. But there is no spiritual progress in clinging to purity by means of words; these people obscure Awakening.

(iriyāpatha)skhalite ca sakta ... |
... || 18 ||

spyod lam dag daṅ ’khrul la chags gyur ciṅ || tshig daṅ smra la dga’ źiṅ mi mkhas te ||
chos kyi raṅ bźin yoṅs su ma śes na || tshig gi dag pas byaṅ chub ’tshaṅ mi rgya ||

(27)著威儀文頌見人敬自貴
(28)恃種性文頌不知法實相
(29)如是之人等終不能得佛

(17)於威儀中取乖錯憙言重説彼無知
(18)不以言淨覺菩提以彼不知法自性

They are obsessed by errors of behaviour; they are ignorant, finding their only pleasure in words and sayings; they do not understand the essence of moments of existence; through the purity of words they are not going to attain Awakening.

stoṅ ñid chos dag yoṅs su rjod byed ciṅ || rtsod la dga’ źiṅ ’thab pas sdaṅ ba’i sems ||
sdom med ṅan sems byed pa de dag la || saṅs rgyas chos daṅ byaṅ chub ga la yod | 19 |

(751c1)爲説諸法空惡心好諍訟
(2)是人無佛法亦無有菩提

(19)雖於空法常顯説而憙鬪諍惡意生
(20)何有菩提及佛法乃是説瞋無智者

They talk about the emptiness of moments of existence; they are happy with their polemics and have a hateful mind through their strife; without a promise they have a mind full of aversion, so where are their Buddha-qualities, where is their Awakening?

ṅan sems bzod gñis tshul gcig raṅ bźin źes || de ltar śes par byas śiṅ khro ba spaṅ ||
sems can raṅ bźin yoṅs su mi śes pas || byis pa’i blo can khro ba skyed par byed | 20 |

(3)知瞋忍同相達是終不瞋
(4)不了衆生性是則生瞋恚

(21)瞋忍二種是一相若知是者不分別
(22)衆生自性彼不知生諸過惡是凡智

The pair of aversion and tolerance are essentially of one principle; knowing that one renounces aggression; by not knowing the essence of living beings, the mentally naive produce aggression.

sems can thams cad bdag la dben pa ste || rgyal ba sems can ’grol ’gyur smon ces zer ||
de dag gleṅs pa tsam gyis khror ’gyur źiṅ || źe sdaṅ ’chaṅ bas de dag tshig mi ster | 21 |

(5)自言菩薩者復作如是説
(6)我慈悲一切成佛度衆生
(7)他惱生瞋恚懷忿不與語

(23)自言衆生我皆愛我作勝尊脱衆生
(24)被動彼即生瞋惡以有惡心不與語

Their own words are: I have love for all beings, I am the Victorious and will save all!But even by such talk they produce aversion, and through their negative mental attitude they cannot stick to their words.

’thab la dga’ źiṅ ñes pa tshol byed la || bzod pa’i bsṅags pa’aṅ rtag par de dag rjod ||
chos rnams thams cad stoṅ pa ñid ces smra || ṅa rgyal kheṅs pas ’khrul pa rjes su rtog | 22 |

(8)常求他人過樂於鬪諍訟
(9)亦稱歎忍辱及説諸法空
(10)我心多憍慢常觀他人過

(25)恒憙鬪諍求他過而復讃説此忍心
(26)亦説諸法皆是空意中貢高求錯失

They are happy with strife and seek only the errors of others, even though they always praise tolerance; they say all moments of existence are emptiness, but with arrogance and conceit they only seek out the mistakes of others.

zas la chags śiṅ ma rig mdud pas bciṅs || ñin mtshan dag tu ’dod pa’i yon tan sems ||
de dag lhas daṅ groṅ khyer groṅ soṅ źiṅ || sems can maṅ po yoṅs su dgrol źes zer | 23 |

(11)貪著於美味晝夜念五欲
(12)是人入城邑自説度人者

(27)於食貪著無智者晝夜思念於欲事
(28)彼等來入村邑已説我當脱諸衆生

They are attached to eating and bound by the evil of ignorance; day and night they think of the pleasure of the senses, and, going to places of assembly, to towns and villages, they say they will save many beings.

’gro ba kun la sñiṅ rje bdag la yod || ’jig rten kun la phan sems de bźin te ||
de dag źe sdaṅ sems kyis de lta bu’i || chos ñid ’tshe ba’i tshul can rjod par byed | 24 |

(13)悲念於衆生常爲求饒益
(14)口雖如是説而心好惱他

(29)諸衆生中我悲轉我於衆生有利益
(763b1)是類法體雖顯説而著害心常惡意

I have compassion for all beings, I always think of the good of the world!But with minds which are really full of aversion their speech entails only harm.

’tshe ba sñiṅ rje gcig tu ’dus pa ni || nam yaṅ yod par ma mthoṅ ma thos te ||
phan tshun khro bar byed daṅ ldan gyur ciṅ || tshad med tshe yi źiṅ du smon par byed | 25 |

(15)我未曾見聞慈悲而行惱
(16)互共相瞋惱願生阿彌陀

(2)然我未聞亦未見有悲而復有害心
(3)各各共作破瘡已而求阿彌多由國

Harmfulness and compassion are basically one, their existence has never been seen or heard of; but even the ones who get angry with each other wish to come to the land of Amitāyus.

gaṅ gā’i kluṅ gi bye ma ji sñed par || brdeg ciṅ spyo ba ’thob pa’i gnas yod kyi ||
bzod pa dam pa yoṅs su ma bsgoms par || rgyal ba de dag źiṅ du de mi ’gro | 26 |

(17)若人如恒沙惡口加刀杖
(18)如是皆能忍則生清淨土

(4)恒伽河沙如是有常得毀辱及打罵
(5)不能堪忍諸惡事不至彼土人牛王

This would rather be the place of attaining beating and fuarrels as much as the river Gaṅ gā has grains of sand; they will not become victorious and reach the land of the Buddhas when not cultivating absolute tolerance.

źiṅ rnams źiṅ min gaṅ gis śes gyur ciṅ || źiṅ rnams thams cad nam mkha’i raṅ bźin źes ||
źiṅ gi yon tan rlom sems gaṅ med pa || skyes bu khyu mchog źiṅ du de ’gro’o | 27 |

(19)佛土非佛土知如虚空相
(20)不分別國土及國土功徳
(21)如是之人等能生諸佛國

(6)土即非土若能知空土猶如空自性
(7)不念土及土功徳當至彼土人牛王

Those who know that such a land is really a no-land and that all lands have the essence of empty space, those who have no conceit because of their Buddha-land fualities, they go to such a land as a Bull (vṛṣabha).

thams cad ñes byas bdag gis bzod par bya || rgyal ba’i sras la ston par sems śes smra ||
ston pa’i ’du śes can la khro yod pa || ṅas ni nam yaṅ ma mthoṅ ma thos so | 28 |

(22)自言忍衆惡見菩薩如佛
(23)我未曾見聞佛相而瞋者

(8)説我能忍諸惡事我於菩薩教師想
(9)然我未聞亦未見教師想所而生惡

I have tolerance for everybody who does harm to me, I treat the adherents of the Victorious as my teachers,they say, I have never before seen or heard anything like this. But really they are full of aggression towards those who should be understood as teachers.

bslaṅ ba’i groṅ daṅ mdza’ ba’i groṅ chags śiṅ || gcig la gcig ni spyod pa sun yaṅ ’byin ||
’di ni bdag gis smin bya’i skal yin gyis || su yaṅ der ma ’gro źes de dag zer | 29 |

(24)各自美毀他樂檀越知識
(25)言我所教化護使令如法
(26)汝應我所度莫親近餘人

(10)各各相毀所有行著乞食家及友家
(11)説是我所成熟者於中莫令餘人入

They are attached to the centres of teaching as well as those of pleasure, and they try to damage each other’s practice: This person is destined to be educated by me, no one must go to him,they say.

bdag daṅ ’dra ba de ’dra gaṅ yaṅ med || de la spyod pa rnam dag med ces zer ||
mi mkhas de ni byaṅ chub ’thob mi ’gyur || de la don du ’gyur ba’aṅ gaṅ yaṅ med | 30 |

(27)彼人行不純常處於憒閙
(28)是人於佛道不能勤修行

(12)我能脱汝莫親餘其彼無有清淨行
(13)雜閙遊行是無智於菩提利彼未有

No one is like me, that [other teacher] does not have a pure practice,they say. śuch ignorant people will not reach Awakening, in them is nothing beneficial.

ddho caratīha cārikam || (31 ||)
triṣkṛtva rātrin divasan tathaiva | sa bodhisatvān praṇameta mūrddhnā |
teṣān na kiñcit skhalitaṃ gaveṣec | careta caryāṃ hi sadā yatheṣṭam || 31 ||

ñin par lan gsum mtshan yaṅ de bźin te || byaṅ chub sems dpa’ dag la spyi bos thud ||
de dag ’khrul pa gaṅ la’aṅ brtag mi bya || rtag par spyod pa ci bder spyod du tshud ||

(29)眞求佛道者晝夜各三時
(752a1)頂禮諸菩薩應生恭敬心
(2)隨其所行道不説其過失

(14)晝夜如是作三時當禮諸佛及菩薩
(15)莫求彼所有錯失如欲行導常修行

But the one who bows his head to bodhisattvas thrice in the night and the same in the day, he does not look for any mistake of theirs, he does his practice always in an acceptable way.

paśyed yadā kāmaguṇai ramantaṃ | na tasya kiñcit skhalitaṃ gaveṣet |
guṇair anantām varabodhicaryāṃ | eṣo pi kālena hitāṃ spṛśeta || 31* ||

’dod pa’i yon tan dga’ bar spyod mthoṅ na || de yi ’khrul pa gaṅ yaṅ brtag mi bya ||
byaṅ chub spyod pa mtha’ yas yon tan gyis || de yaṅ ma ’oṅs dus na byaṅ chub ’thob ||

(3)若見著五欲不説其過惡
(4)應當念彼人久後亦得道

(16)若見憙於欲事樂彼所錯失亦勿求
(17)如此久必當觸證最勝菩提無邊徳

Whenever he sees someone enjoying the sense-objects, he does not find any wrong in that; [but thinks] this one will in time reach the good, the excellent practice for Awakening which is infinite in its fualities.

yuktyānupūrvyā kriyayānupūrvyā | bhavej jino naiva hy ekavācayā |
bahukalpakoṭyo niyutāni ca eṣa | sannāhasaṃprasthitu nānyabhāvī || 31** ||

lan cig kho nar rgyal bar ’gyur ba min || rigs pa’i rim daṅ bya ba’i rim gyis ’thob ||
bskal pa bye ba khrag khrig graṅs maṅ du || go cha bgos pas ’thob kyi gźan du min ||

(5)次第行業道不可頓成佛
(6)或非久發心是以行此事

(18)當漸次學漸次作不可一時佛即成
(19)多劫倶致那由多我著鎧甲非今日

By the gradual path of logic and the gradual path of action he becomes a Conqueror, not, indeed, by a single word; he attains this after wearing the armour of a bodhisattva for many millions of world ages, in no other way.

mā rāga kalpeya ma cā vikalpaye rāgasvabhāvā ima bodhi paśyathā |
kleśā hi atra na bhuto na bheṣyati adhimucyamānasya na kṣāṃtir durlabhā || 32 ||

rtog daṅ rnam rtog ’dod chags med pa ste || ṅas kyaṅ byaṅ chub ’dod chags ’dra ba thob ||
ñon moṅs yod min de dag yoṅ mi ’gyur || de ltar yid ches bzod pa dam pa ’thob ||

(7)勿分別貪欲貪欲性是道
(8)煩惱先自無未來亦無有
(9)能如是信解便得無生忍

(20)莫以分別分別欲我觸菩提如欲性
(21)無此煩惱當不生若能信此得勝忍

dho not mentally construct passion, do not construe it as dualistic. ṛather, see Awakening as the essence of passion; because in it there are no vices, nor will there be; for the one who believes this, tolerance is not difficult to attain.

2 ... (ana)kṣarā dharma na rutadharmam |
etādṛśā dharmata śraddadhitvā rāgadoṣaṃ na ca moha bheṣyati || (33 ||

yi ge med pa’i chos la źugs gyur ciṅ || sgra rnams thams cad sgra med blta bar bya ||
gaṅ źig de ’dra’i chos la yid ches pa || de la ’dod chags źe sdaṅ gti mug med ||

(10)觀好惡音聲知非音聲性
(11)當入無文字實相之法門
(12)若能信是法則無婬怒癡

(22)觀此諸聲即非聲無字法體便已入
(23)如是聲類諸法體當不生欲亦無瞋

One should see all words as non-words, thus one should understand the moments of existence as free of syllables; believing in such a state of things there will be no passion and aversion, and no delusion.

bodhiṃ ca rāgaṃ ca samāna paśyatha abhāva prajānātha anakṣarā ime |
nāmena ete 3 ... abhūtaḥ || 34 ||

’dod chags byaṅ chub lhag chad med par mñam || de gñis yi ge med par rtogs par gyis ||
de ni gñis ka’i miṅ tsam byuṅ ba ste || yi ger brjod pa de la ci yaṅ med ||

(13)觀貪欲愚癡即是無量相
(14)是二無文字以文字故説
(15)諸有文字處是皆無有實

(24)於欲及瞋觀無生應知此二無有字
(25)此二唯可以名轉字若無有於中無

śee Awakening and passion as the same, know them as non-existent and beyond language; they exist only because of their names; in sayings, consisting of syllables, there is nothing.

sarve rutā ekarutā prajānata na bheti nānātva kadācit asya |
mayā pi te bhāṣita tīrthadharmā ubhau samā dharmata tulyaprāptāḥ || 35 ||

sgra rnams thams cad sgra gcig rab śes na || sna tshogs su ni nam yaṅ ’gyur ba med ||
ṅa yis gaṅ bśad mu stegs de dag ’chad || de dag ’di ’dra’i chos ñid śes pa yin ||

(16)一切諸音聲觀是一音性
(17)佛説及邪説是皆無分別

(26)若知諸辭即一辭名亦不生本非有
(27)我之所説外道説是類法體彼不知

[One who] knows all sounds to be one sound, for him there will never be any differentiation; what I have preached and what those heterodox [teachers] preach, their true state of things is attained in the same way.

dharmā ime śabdarutena vyāhṛtā na ce ... |
4 viśata iha dharmata ekanayā lapsyate dharmakṣāntir anuttarāḥ || 36 ||

chos rnams ’di dag skad kyi sgras brjod de || chos daṅ sgra ni de la dmigs pa med ||
chos ñid tshul gcig de la rab źugs na || bzod pa bla med mchog ni ’thob par ’gyur ||

(18)法雖以言説實無法無説
(19)能入一相門則得無上忍

(28)説此諸法以聲言而法及聲不可得
(29)能入諸法一相道無上勝忍便觸證

These moments of existence are expressed by the sounds of words, but these moments of existence and the words cannot be apprehended; the one who understands the states of things as of one principle, he will obtain the incomparable tolerance of moments of existence.

mā kṣānti kalpetha ma cā vikalpatha mā rāga kalpetha ma cā vikalpatha |
anutpādam ete satataṃ vijānata sa bheṣyati ... || 37 ||

khro daṅ bzod daṅ ’dod pa’i yon tan daṅ || mi bzod mi brtag rnam par mi brtag ste ||
skye med de ltar rab tu śes gyur na || skyon med sems can mchog tu de dag ’gyur ||

(20)是忍是非忍勿作是分別
(21)於欲瞋恚心勿計其中利
(22)知是二無生當爲世中尊

(763c1)莫分別忍莫不忍莫分別瞋莫欲渇
(2)此等無生常解知當得世親人中勝

dho not mentally construct tolerance, do not construe it as dualistic, do not mentally construct passion, do not construe it as dualistic; he who always knows that this pair is unborn will be a leader of the world.

7v(dakṣiṇottarāpūrvā)paścimāsu yathaiva gaṃgāya nadīya vālukā |
etattaṃkā kṣetra anaṃtakṣetrā ratnebhi pūritva dadeta dānam || 38 ||
tato ’ttarī bahutara kalpakoṭyaḥ śrutvā tu yo gacchati dharmakāmaḥ |
... 2 pramāṇam asti || 39 ||

lho byaṅ śar nub phyogs rnams thams cad kyi || gaṅ gā’i kluṅ gi bye ma ji sñed pa ||
skyes bu la las de blaṅs ’bru re nas || phyogs gcig źiṅ der rab tu dgod byas te ||
źiṅ rnams ji sñed byuṅ ba de dag kun || rgyal ba rnams la rin chen bkaṅ byas te ||
bskal pa bye ba maṅ por phul ba bas || mdo sde ’di bris bsod nams ches kyaṅ maṅ ||
de la bsod nams graṅs med ’phel bar ’gyur ||

(23)東西南北方如恒河沙土
(24)皆碎爲微塵一塵爲一國
(25)滿中諸珍寶於無央數劫
(26)供養諸如來其所得功徳
(27)若人聞是經過彼百千倍

(3)東西南北諸方中恒伽許沙如是有
(4)一一沙顆人民置若所有土多無邊
(5)諸寶滿中施最勝無邊百劫過於上
(6)若有聞此修多羅如此福徳當無數

As much sand there is in the Gaṅ gā rivers in all the directions, south, north, east and west, [if each living being were to take up each grain of sand, and then,] if there were that many endless universes, and these were all filled with jewels and one offered these as a gift [to the victorious Buddhas] for a period of hundreds of thousands of [endless] world ages, even greater than this [would be the limitless merit of] the one who hears [this sūtra].

bodhārthikena iha pravrajitvā sūtraṃ tam etaṃ tu adhiṣṭhihāmi |
kṣipraṃ laṃbhe kṣāntiparo hy anuttaro ya uddiśet sūtram idaṃ viśuddham || 40 ||

byaṅ chub don gñer ’di la rab byuṅ ba || de dag la ni mdo sde ’di gtad de ||
de dag bzod pa dam pa myur du ’thob || mtha’ yas sgo yi mdo ’di su ston pa ||

(28)若有出家人一心求佛道
(29)我囑累是人此祕密要法
(752b1)若有誦是經及以解其義

(7)求此菩提出家已彼所我當付此經
(8)必速得於最勝忍經無邊門此當説

As for the one who seeks Awakening, when he has adopted the monastic life here, I will place this sūtra at his disposal. The one who teaches this pure sūtra, he will very soon attain the incomparable highest tolerance.

na durlabhās tasya bhavaṃti dhā3(raṇyāḥ) ... 8|
pra9tibhāna so lapsyati tīkṣṇaprajña durghaṭṭitajñaḥ paṭuko bhaveta || 41 ||

de la gzuṅs rnams mi riṅ ñe bar gnas || mdo sde bye ba khrag khrig des ’thob ste ||
spobs daṅ blo rno’i yon tan ’thob par ’gyur || tshig la thogs pa’aṅ phye bas śes par ’gyur ||

(2)無量總持辯自然皆當得
(3)利根無盡慧樂説之辯才

(9)於陀羅尼不難得當得倶致那由經
(10)利智辯才彼當得少動多知疾得解

He will master the arts of memory without difficulty, and he will retain a hundred thousand times a million of sūtras; he will attain eloquence and acute intelligence, he becomes an opener knowing things difficult to open.

pratisaṃvidāṃ so labhate hy anantāṃ buddhā pi tasya pratibhāna denti |
anaṃtasūtraṃ ratanaṃ udāraṃ pratibhāntu tasyā imu ... 4 || 42 ||

so so yaṅ dag rig kyaṅ myur du ’thob || saṅs rgyas mtha’ yas spobs pa’i sbyin pa mdzad ||

(4)無量億諸佛皆亦與是人
(5)諸經妙法寶自然皆能説

(11)即得無邊樂説辯諸佛皆與彼辯才
(12)説修多羅寶非一無邊辯説彼當有

He thus attains unlimited special knowledge, the Buddhas give him eloquence, and they make the illustrious jewel of this immeasurable sūtra shine upon him to give him eloquence.

rnam pa maṅ por mdo sde maṅ po ston || tshul ’di gaṅ gis śes gyur de dag ni ||
raṅ gis mdo sde maṅ po dran par ’gyur || źiṅ gi dam pa dag tu’aṅ de dag ’gro ||
soṅ nas mgon po dag la mchod par byed ||

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