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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    
Note on the transliteration:
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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(atha khalu siṃhavikrāṃtag)āmī bodhisatvo mahāsatvo bhagavaṃtam etad (avocat |  kiyatāṃ bhagavan satvānām imaṃ gāthā)2nirdeśaṃ śrutvārthaḥ kṛtaḥ |  evam ukte bhagavān siṃha(vikrāṃtagāminaṃ) bodhisatvaṃ (mahāsatvam etad avocat | paśyasi kulaputredaṃ parṣanma)ṇḍalaṃ |  āha paśyāmi bhagavan | gaṇanāpagat(āḥ satvā asyāṃ dharmadeśanāyāṃ saṃni)3patitāḥ pūritaṃ bhagavaṃ antarīkṣaṃ devanāgayakṣagandha(rvāsuragaru)ḍakinnaramahora(gāḥ ... i)māṃ dharmadeśanāṃ śrutvā |  āha | iha kulaputra a(ṣṭānavatyā ca devasahasrair) 4 anutpattikadharmakṣāntiḥ pratilabdhā | dvānava(tyāś ca yakṣasahasrāṇāṃ anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni | ṣaṭtriṃśataś ca nāgasahasrāṇāṃ bodhau cittāny utpāditāni |)  paṃcabhikṣuśatā adhimānikā abhūvan prāptas(aṃjñino ’prāpte imāṃ niradhimānikāṃ 8v dharmadeśa)nāṃ śrutvā ekanaya sarvadharma adhimucya ca anupādhānād āsravebhyaś ca cittāni vimuktāni |  dvāṣaṣṭibhiḥ bodhisatvasahasraiḥ sarvadharma(nirāvaraṇatām adhimucya anutpattika)2dha(rmakṣāntiḥ) pratilabdhā |  tat kasmād dheto(r agraṃ) ca prāpta kulaputra ... iyaṃ dharmadeśa(nā |  ahaṃ ca dīpaṃkarasya buddha)syāntika ekanayadharmadeśanām adhimuktaḥ ...  3 yac c(a kulapu)tra sarveṣāṃ ṣaṭpāramitānāṃ pratilābha ... āptaṃ taṃ tulyam etad |  ... sarveṣāṃ ṣaṭpāramitānāṃ pratilābhaṃ vadāmi |  sa ce(t kulaputra bodhisatvo gaṅgānadī)4vālukāsamāṃ kalpāṃ tiṣṭhaṃtaḥ dānaṃdadyāc chīlaṃ ... ye | punar api sa upalaṃbhadṛṣṭipatito bodhi(satva ...) 9r imāṃ dharmadeśanām a(jñāya |  paśya) kulaputra devad(atta ... kuśala)2mūlasamucchinnā nira(ye narake jātāḥ |)   
de nas bcom ldan ’das la byaṅ chub sems dpa’ seṅ ge’i rtsal gyis ’gro bas ’di skad ces gsol to ||  bcom ldan ’das tshigs su bcad pa bstan pa ’di thos pas sems can ji sñed cig gi don bgyis par gyur ||  bka’ stsal pa | rigs kyi bu khyod kyis ’khor gyi dkyil ’khor ’di mthoṅ ṅam ||  gsol pa | bcom ldan ’das mthoṅ ṅo || bcom ldan ’das chos bstan pa ’di’i tshe | sems can graṅs ma mchis pa ’dus par gyur te | bcom ldan ’das steṅ gi bar snaṅ yaṅ lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi’am ci daṅ | lto ’phye chen pos ma gtams pa ma mchis so || bcom ldan ’das ’jig rten gyi khams gźan nas kyaṅ sems can maṅ pos chos ’di bstan pa thos so ||  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 chos bstan pa ’di bstan pa’i tshe lha’i bu stoṅ phrag dgu bcu rtsa brgyad kyis mi skye ba’i chos la bzod pa rab tu thob bo || gnod sbyin stoṅ phrag dgu bcu rtsa gñis kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || klu stoṅ phrag sum cu rtsa drug byaṅ chub tu sems bskyed par gyur to ||  dge sloṅ mṅon pa’i ṅa rgyal can ma thob pa la thob par ’du śes pa lṅa brgyas mṅon pa’i ṅa rgyal med pa’i chos bstan pa ’di thos nas | chos thams cad ni tshul gcig go źes bya bar yid ches par gyur te | ñe bar len pa med par zag pa rnams las sems rnam par grol lo ||  byaṅ chub sems dpa’i tshogs ’di’i naṅ nas kyaṅ byaṅ chub sems dpa’ stoṅ phrag drug cu rtsa gñis kyis chos thams cad sgrib pa med par khoṅ du chud nas | mi skye ba’i chos la bzod pa rab tu thob bo ||  de ci’i phyir źe na | rigs kyi bu chos bstan pa ’di ni phul du byuṅ ba ste |  rigs kyi bu ṅas kyaṅ sṅon de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas mar me mdzad kyi druṅ du | chos thams cad ni tshul gcig pa’o źes bya bar khoṅ du chud par gyur nas | de’i ’og tu ṅas mi skye ba’i chos la bzod pa thob bo ||  rigs kyi bu pha rol tu phyin pa drug po thams cad thob pa daṅ | chos bstan pa ’di thos par mtshuṅs te |  rigs kyi bu tshul ’di rtogs na | byaṅ chub sems dpa’ sems dpa’ chen po rnams kyi pha rol tu phyin pa drug yoṅs su rdzogs par ’gyur bar ṅas bśad do ||  de’i phyir źe na | rigs kyi bu gal te byaṅ chub sems dpas bskal pa gaṅ gā’i kluṅ gi bye ma sñed du sbyin pa byin | tshul khrims bsruṅs | bzod pa bsgrubs | brtson ’grus brtsams | bsam gtan la mñam par gźag| śes rab yaṅ dag par blaṅs te gnas kyaṅ | chos kyi tshul ’di ma śes na dge ba’i rtsa ba de dag thams cad phyir zad par ’gyur ro ||  || rigs kyi bu lhas byin dge ba’i rtsa ba de lta bu daṅ ldan par gyur pa ltos | rigs kyi bu lhas byin ni mi chen po’i mtshan sum cu daṅ ldan par gyur to || de lta bu’i dge ba’i rtsa ba daṅ ldan pa de yaṅ chos kyi tshul ’di ma śes pas | dge ba’i rtsa ba de dag thams cad yoṅs su chad nas | mnar med pa’i sems can dmyal ba chen por skyes te |  rigs kyi bu rnam graṅs des kyaṅ ji ltar chos kyi tshul ’di khoṅ du ma chud pa rnams kyi dge ba’i rtsa ba chad par ’gyur bar rig par bya’o || 
(6)爾時師子遊歩菩薩白佛言。  世尊。今説是偈(7)有幾所人得自利益。  佛言。善男子。汝見是(8)大衆不。  唯然已見。佛言。今説此法時。會(9)中有無量無數衆生共集。與天龍夜叉乾(10)闥婆阿修羅緊那羅迦樓羅摩睺羅伽等滿(11)在虚空。以説法之明乃至他方世界多所(12)饒益。  九萬二千夜叉神皆發阿耨多羅三藐(13)三菩提心。  増上慢比丘有五百人未得謂得。(14)聞是法無増上慢。得眞法信解一切法皆(15)是一相。不受諸法故漏盡得解脱。  於是菩(16)薩衆中六萬二千人。信解諸法無障礙相得(17)無生法忍。  何以故。如是説法於諸説法中(18)最爲第一。  善男子。如我於然燈佛所。信解(19)諸法一相無礙。然後乃得無生法忍  具足六(20)波羅蜜。    所以者何。若菩薩於恒河沙劫。布施(21)持戒忍辱精進禪定智慧。若不知如是法相。(22)是人或能斷滅一切善根。  善男子。汝見提(23)婆達多有大功徳善根成就三十二大人相。(24)有如是功徳。不知如是法相故。斷滅善根(25)墮大地獄  (26)善男子。當知雖久發心有大功徳。不入是法(27)門皆能斷滅善根功徳。 
(13)爾時師子遊歩菩薩摩訶薩而白佛言。  大徳(14)世尊。説此伽他。幾許衆生聞作利益。  如是(15)語已。佛告師子遊歩菩薩摩訶薩言。善家子。(16)見此衆集論不。  答言。我已見婆伽婆。我已(17)見修伽多。已過算數。於此説法集會。滿虚(18)空中天龍夜叉乾闥婆阿修羅伽留荼緊那(19)羅摩睺羅伽。及餘諸世界中衆生。亦皆聞此(20)説法。  如是語已。佛告師子遊歩菩薩摩訶薩(21)言。善家子。説此法時。九十八千天子無生(22)法中得忍。九十二千夜叉阿耨多羅三藐三(23)菩提心生。三十六千龍阿耨多羅三藐三菩(24)提心生。  五百比丘増上慢意未得得想。彼等(25)聞此説五慢法。信解諸法一相道已。無所(26)受故。漏心解脱。  於彼菩薩數中六十二千菩(27)薩信解諸法無障礙已。無生法中得忍。  何(28)以故。善家子。此法説中最上。  善家子。如(29)我於作燈如來應正遍知所。現前信解諸法(764a1)一相道已。我於彼時。然後無生法中得忍。  (2)善家子。若得諸六波羅蜜。若復聞此法本(3)稱量一等。  善家子。菩薩摩訶薩因此道故(4)滿足六波羅蜜。我如是説。  何以故。善家(5)子。若有菩薩。恒河沙等劫行施護戒具忍(6)發勤入定修智。於此法道以不知故。諸有善(7)根還復滅盡。  善家子。汝看提婆達多。如是(8)善根具足有三十相。彼雖如是善根具足。而(9)更斷諸善根遂墮泥犁耶中。於此法道以不(10)知故。  善家子。以是因縁。當知如諸善根(11)斷者。於此法道以不知故。 
Then the bodhisattva, the Great being Siṃhavikrāntagāmī said this to the Lord:  Lord, how many beings will profit upon hearing these versified teachings?  When this had been said, the Lord said this to the bodhisattva, the great being Siṃhavikrāntagāmī: Son of good family, do you see this circle of followers?  And he said: Yes, Lord, I see them. Living beings beyond count have arrived for this teaching, all of space is full of them, Lord, gods, demons, celestial musicians, titans, divine birds, centaurs, great serpents and many beings from other universes, and they have heard this teaching of religion.  The Lord said: Here, son of good family, ninety-eight thousand gods have attained tolerance to the fact that all moments of existence are unborn; in ninety-two thousand demons the thought of incomparable perfect Awakening has arisen; in thirty-six thousand snake gods the thought of Awakening has arisen.  There were also five hundred conceited monks who had the idea that they had attained something they had not attained, but upon hearing this teaching of religion completely bereft of conceit, they got faith that every moment of existence is of one principle, and their minds became free of defilements because of the fact that they did not grasp for anything anymore.  In this crowd of bodhisattvas there are sixty-two thousand bodhisattvas who have gotten faith in the fact that there are no moments of existence which represent a hindrance, and this attained the tolerance that all moments of exitence are unborn.  And why did this happen? This teaching of religion has attained excellence among religious teachings.  I got faith in the teaching of the one principle of all moments of existence in the presence of the Buddha dhīpaṃkara, and then I attained the tolerance that moments of existence are unborn.  Son of good family, that which it is to attain all the six perfections, and which it is to have heard this religious teaching, they are the same thing.  Son of good family, if the bodhisattvas great beings understand things this way, I do say they have completed the six perfections.  Why? If, son of good family, a bodhisattva stays on for as many world ages as there are grains of sand in the river Gaṅ gā and gives gifts, guards morality, attains tolerance, undertakes vigour, concentrates in meditation and acquires insight, that bodhisattva might fall into preconceived viewpoints and lose again all those roots of the good, if he has no knowledge of this religious discourse.  Look, son of good family, at dhevadatta, he had such roots of good; dhevadatta also had the thirty marks of a great man. dzven though he had such roots of good, since he did not know this way of religion, he cut off all those roots of the good and was born in the deepest hell.  By this example one should know that the roots of good of those who have not understood this way of religion, will be destroyed. 
 
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