You are here: BP HOME > TLB > Sarvadharmāpravṛttinirdeśa > fulltext
Sarvadharmāpravṛttinirdeśa

Choose languages

Choose images, etc.

Choose languages
Choose display
  • Enable images
  • Enable footnotes
    • Show all footnotes
    • Minimize footnotes
DiacriticaDiacritica-helpSearch-help
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.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
If you cannot find the letters on your key-board, you may click on the link "Diacritica" to access it for your search.
Choose specific texts..
Sarvadharmāpravṛttinirdeśa
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse Option§1
Click to Expand/Collapse Option§2
Click to Expand/Collapse Option§3
Click to Expand/Collapse Option§4
Click to Expand/Collapse Option§5
Click to Expand/Collapse Option§6
Click to Expand/Collapse Option§7
Click to Expand/Collapse Option§8
Click to Expand/Collapse Option§9
Click to Expand/Collapse Option§10
Click to Expand/Collapse Option§11
Click to Expand/Collapse Option§12
Click to Expand/Collapse Option§13
Click to Expand/Collapse OptionColophon
Back to library
bhūtapūrvaṃ kulaputra atīte (’dhvany asaṃkhyeyaiḥ kalpair asaṃkhyeyatarair vipulair aprameyair acintyair aparimitais tataḥ pareṇa paratareṇa tena kālena mervabhyudgata)3rājo nāma tathāgato (’rhan samyaksaṃbuddho loke udapādi bha)gavān |  tasya (tathāgatasya navanavativarṣakoṭīnayutaśatasahasrāṇy āyuṣpramāṇam abhūt |)  tasya kanakārcis. ...4... lokadhātum ... (abhū)t |  trīhy eva yā(naiḥ satvā nirvṛtā abhūvan |            teṣāṃ vṛkṣ)āṇāṃ evaṃrūpaḥ śabdo ni(ścarati 9v yathā) śūṇyatāśabdaḥ (ānimittaśabdaḥ apraṇihitaśabdaḥ a)nutpādaśabdaḥ ...  (tasya tathāgata)sya parinirvṛtasya va(rṣasaha2sraṃ) saddharmaḥ asthāsi | ... te śabdā na bhū(yo ...  sa kulaputra mervabhyudgatarājas tathāgato viśuddhacāritraṃ nāma bhikṣuṃ dharmabhāṇakaṃ saddharmaparigra)ha adhyeṣitvā parinirvṛ(to ’bhūt |  tena) 3 khalu kulaputra kālena tena (samayena cā)ritramatir nāmabhikṣur abhūt | lūhā(dhimuktaḥ sa suviśuddhaśīlaskandhasaṃpannaḥ pañcalaukikābhijñāprāpto ’bhūt| vinayapiṭake ca) 4 pravṛtto ’bhūt | ugratapā(ś ca sa bhikṣu)r abhūt |  sa vihāraṃ pra(tiṣṭhāpay)i(tvā ... 10r ...  bodhisatvānāṃ tatra ... (saṃcoda)yati sma | tatreryāpath... 2 ... (kuśalamū)lasaṃpannaḥ sa bhikṣur abhūt |  viśuddhacāritraḥ khalu punar dharm(abhāṇaka ... 10v ...) kuśalo abhūt |  atha khalu viśuddhacāritro dharmabhā(ṇaka ... 4 ...    bo)dhisatvānāṃ aprasādacittam utpādayati aprasannacittam ...              ka sarvakarmāvaraṇaṃ ... kulaputra ... samanvāgato bhavet | yaś ce. 
rigs kyi bu sṅon ’das pa’i dus bskal pa graṅs med pa śin tu bgraṅ ba las ’das pa | tshad med pa | yaṅs pa gźal du med pa de’i pha rol de yi yaṅ pha rol gcig gi dus na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ri rab ltar mṅon par ’phags pa’i rgyal po źes bya ba rig pa daṅ źabs su ldan pa | bde bar gśegs pa | ’jig rten mkhyen pa | bla na med pa | skyes bu ’dul ba’i kha lo sgyur ba | lha daṅ | mi rnams kyi ston pa | saṅs rgyas bcom ldan ’das ’jig rten du byuṅ ste |  de bźin gśegs pa de’i sku tshe’i tshad ni lo bye ba khrag khrig brgya stoṅ dgu bcu rtsa dgur gyur to ||  ’jig rten gyi khams de’i miṅ ni gser gyi mdog ’od ’phro ba źes bya bar gyur te | saṅs rgyas kyi źiṅ de ni gser gyi rgyu las grub par gyur to ||  sems can rnams kyaṅ gaṅ ’di ñan thos kyi theg pa daṅ | raṅ saṅs rgyas kyi theg pa daṅ | byaṅ chub sems dpa’i theg pa daṅ | theg pa gsum po ’di ñid kyis mya ṅan las ’da’ bar gyur te |  de bźin gśegs pa de’i ñan thos kyi tshogs daṅ po ni dge sloṅ bye ba khrag khrig brgya stoṅ phrag brgyad cu thams cad kyaṅ dgra bcom pa | zag pa zad pa | khur bor ba | raṅ gi don rjes su thob pa | srid par kun tu sbyor ba yoṅs su zad pa | bka’ yaṅ dag pas sems śin tu rnam par grol ba śa stag gi tshogs su gyur to ||  tshogs gñis pa ni dge sloṅ bye ba khrag khrig brgya stoṅ bdun cu’i tshogs su gyur to || tshogs gsum pa ni dge sloṅ bye ba khrag khrig drug cu’i tshogs su gyur to || tshogs bźi pa ni dge sloṅ bye ba khrag khrig brgya stoṅ phrag lṅa bcu thams cad kyaṅ dgra bcom pa | zag pa zad pa | khur bor ba | raṅ gi don rjes su thob pa | srid par kun tu sbyor ba yoṅs su zad pa | bka’ yaṅ dag pas sems śin tu rnam par grol ba śa stag gi tshogs su gyur to ||  dge sloṅ ma’i tshogs ni de’i ñis ’gyur du gyur to || dge bsñen gi tshogs daṅ | dge bsñen ma’i tshogs kyaṅ de’i ñis ’gyur du gyur to ||  byaṅ chub sems dpa’i tshogs kyaṅ de’i ñis ’gyur du gyur te | thams cad kyaṅ phyir mi ldog pa | mi skye ba’i chos kyi bzod pa daṅ ldan pa | tiṅ ṅe ’dzin gyi tshul mṅon par bsgrub pa la mkhas pa | sgo mtha’ yas pa’i gzuṅs rab tu thob pa | phyir mi ldog pa’i chos kyi ’khor lo bskor ba śa stag gi tshogs su gyur na | byaṅ chub sems dpa’ theg pa la gsar du źugs pa rnams kyi tshogs lta smos kyaṅ ci dgos te | der ni raṅ saṅs rgyas kyi theg pa yaṅ tshad med par gyur to ||  rigs kyi bu de ltar de’i tshe bcom ldan ’das de’i ’khor gyi tshogs ni tshad med par ’dus par gyur to ||  ’jig rten gyi khams gser gyi mdog ’od ’phro ba de na | śiṅ ṅam ldum bu gaṅ ci yod pa thams cad kyaṅ rin po che’i rgyu las grub par gyur te | śiṅ de dag las kyaṅ ’di lta bu’i sgra gaṅ ’di stoṅ pa ñid kyi sgra daṅ | mtshan ma med pa’i sgra daṅ | smon pa med pa’i sgra daṅ | skye ba med pa’i sgra daṅ | ’gag pa med pa’i sgra daṅ | dṅos po med pa’i sgra daṅ | mtshan ñid med pa’i sgra daṅ | de lta bu’i sgra dag byuṅ bar gyur te | sgra de dag byuṅ bas sems can de dag gi sems rnam par grol bar gyur to ||  de bźin gśegs pa de yoṅs su mya ṅan las ’das nas lo stoṅ du dam pa’i chos gnas par gyur te | de phyin chad sgra de dag kyaṅ śiṅ de dag las ’byuṅ ba med par gyur to ||  rigs kyi bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ri rab ltar mṅon par ’phags pa’i rgyal po de yaṅ dge sloṅ chos smra ba spyod pa rnam par dag pa źes bya ba | dam pa’i chos yoṅs su ’dzin par bskos nas yoṅs su mya ṅan las ’das par gyur to ||  de’i tshe dge sloṅ spyod pa’i blo gros źes bya ba źig kyaṅ byuṅ ste | de ni tshul khrims kyi phuṅ po śin tu dag pa daṅ ldan źiṅ | ’jig rten pa’i mṅon par śes pa lṅa thob par gyur te | ’dul ba’i sde snod la’aṅ śin tu byaṅ bar gyur to || dge sloṅ de ni dka’ thub kyi mchog daṅ ldan pa ṅan ṅon la mos pa | ’khor gyi naṅ na spyod pa ste |  des gtsug lag khaṅ cig brtsigs nas | de na gnas śiṅ de’i ’khor du gyur pa rnams kyaṅ tshul khrims kyi phuṅ po śin tu dag pa la bkod par gyur te| sbyaṅs pa’i yon tan sdom pa la mos par gyur to || dge sloṅ de ni brtson ’grus brtsams śiṅ rtag par byaṅ chub kyi sems la gnas par gyur to ||  byaṅ chub sems dpa’ gźan dag kyaṅ spyod lam de ñid la yaṅ dag par bskul te | dmigs pa can gyi lta ba la yaṅ dag par bskul to || des ’du byed thams cad mi rtag pa źes bya bar ’dzin du btsud do || ’du byed thams cad sdug bsṅal źes bya bar ’dzin du btsud do || ’du byed thams cad bdag med pa źes bya bar ’dzin du btsud do || dge sloṅ de ni tiṅ ṅe ’dzin la mkhas par gyur te | byaṅ chub sems dpa’i spyod pa la mkhas pa ma yin źiṅ | dge ba’i rtsa ba daṅ ldan par gyur to ||  dge sloṅ chos smra ba spyod pa rnam par dag pa de ni sems can rnams kyi dbaṅ po mchog daṅ tha ma śes pa la mkhas par gyur te | de’i ’khor du gyur pa ji sñed pa de dag kyaṅ sbyaṅs pa’i yon tan gyi sdom pa lhur len par gyur te | mi dmigs pa’i bzod pa can thabsla mkhas pa dag tu gyur to ||  rigs kyi bu de nas chos smra ba spyod pa rnam par dag pa ’khor daṅ bcas te | dge sloṅ spyod pa’i blo gros gaṅ na gnas pa’i gtsug lag khaṅ der phyin nas de na gnas par gyur te | de gtsug lag khaṅ de nas yaṅ daṅ yaṅ sems can la sñiṅ brtse ba’i phyir groṅ du ’gro źiṅ | de dag tu zas kyi bya ba byas nas phyir ’oṅs par gyur to ||  des de dag tu rigs brgya stoṅ du ma dad par byas par gyur to || de’i ’khor ji sñed pa de dag kyaṅ tshul la mkhas par gyur to || de dag kyaṅ de dag tu doṅ źiṅ sems can rnams la chos ston to || de dag gis kyaṅ srog chags brgya stoṅ maṅ po bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu bkod par gyur to || dge sloṅ spyod pa’i blo gros kyi ’khor de dag ni bsam gtan lhur len ciṅ | groṅ dag tu yaṅ ’khor bar mi ’doṅ ṅo ||  de nas dge sloṅ spyod pa’i blo gros kyis byaṅ chub sems dpa’ gźan dag la ma dad pa’i sems bskyed nas des gaf fī rduṅs te | dge sloṅ gi dge ’dun bsdus nas dam tshig byas pa bdag cag gi naṅ nas su yaṅ ruṅ ste | sus kyaṅ groṅ du ’gro bar mi bya’o || khyed ni śes bźin med par spyod pa yin te | ñuṅ du smra ba ma yin gyis | khyod groṅ du doṅ bas kyaṅ ci źig bya ste | dgon pa la gnas pa ni bcom ldan ’das kyis gnaṅ źiṅ bsṅags pa yin gyis | khyod groṅ du ma ’doṅ bar bsam gtan gyi bde bas rnam par spyod cig ces bsgo’o ||  de dag gis de zer ba ltar ma mñan te | yaṅ groṅ dag ’doṅ bar gyur to || rigs kyi bu de nas dge sloṅ de dag nam groṅ nas phyir ’oṅs par gyur pa de’i tshe | dge sloṅ spyod pa’i blo gros kyis yaṅ gaf fī brduṅs nas | dge sloṅ gi dge ’dun bsdus te | ’di skad du gal te da phan chad khyed groṅ du ’doṅ daṅ | khyed gtsug lag khaṅ ’di na ma gnas śig ces bsgo’o ||  rigs kyi bu de nas dge sloṅ chos smra ba spyod pa rnam par dag pas dge sloṅ de’i sems bsruṅ ba’i phyir | raṅ gi ’khor rnams bos te | ’di skad du khyed groṅ du su yaṅ ma ’doṅ śig ces smras so|| de nas de’i tshe dge sloṅ de dag gis sems can gaṅ ji sñed cig smin par byas pa de dag dge sloṅ de dag daṅ | ma phrad pas śin tu mi dga’ bar yaṅ gyur | dge ba’i rtsa ba yaṅ yoṅs su ’grib par gyur to ||  rigs kyi bu de nas dge sloṅ chos smra ba spyod pa rnam par dag pa zla ba gsum po de dag ’das nas | gtsug lag khaṅ de nas gtsug lag khaṅ gźan du ’phos nas | groṅ daṅ | groṅ khyer daṅ | ljoṅ sdaṅ | yul daṅ | rgyal po’i pho braṅ ’khor dag tu ’gro źiṅ | sems can dag la chos ston par gyur to ||  rigs kyi bu de nas dge sloṅ spyod pa’i blo gros kyis | chos smra ba spyod pa rnam par dag pa yaṅ daṅ yaṅ groṅ du ’gro ba yaṅ mthoṅ | de’i ’khor du spyod lam tha mal pa can du mthoṅ nas | des yaṅ de la ma dad pa’i sems bskyed par gyur te | dge sloṅ ’di ni tshul khrims ’chal pa can | tshul khrims log pa can te | ’dis byaṅ chub ga la ’thob | dge sloṅ ’di’i byaṅ chub ni rgyaṅ riṅ ṅo || dge sloṅ ’di ni ’du ’dzir gnas gnas pa’o źes ’gro ba maṅ po dag la de skad brjod do ||  rigs kyi bu de nas dus gźan źig na | dge sloṅ spyod pa’i blo gros de ’chi ba’i dus byas par gyur nas | de de ltar ’chi ba’i dus byas pa daṅ | las de’i rnam par smin pas mnar med pa’i sems can dmyal ba chen por lhuṅ ṅo || de bskal pa bye ba stoṅ phrag dgu bcu rtsa dgur sems can dmyal ba chen por sdug bsṅal gyi tshor ba myoṅ bar gyur nas tshe rabs drug cur mi sñan par brjod pa thob par gyur to || tshe rabs stoṅ phrag sum cu rtsa gñis su rab tu byuṅ ba las phyir babs par gyur to ||  las kyi sgrib pa de ñid kyi lhag mas de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ’od phro dri ma med pa’i gsuṅ rab la rab tu byuṅ bar gyur to || de rab tu byuṅ nas lo bye ba brgya stoṅ phrag drug tu mgo’i thod la me ’bar ba ltar rnam par spyod kyaṅ | ’thun pa’i bzod pa tsam yaṅ ma thob ste | tshe rabs brgya stoṅ maṅ por dbaṅ po rtul por gyur to ||  rigs kyi bu de’i tshe de’i dus na | dge sloṅ chos smra ba spyod pa rnam par dag pa źes bya ba de gźan źig yin par sems na | de ltar mi blta ste | de ci’i phyir źe na | de bźin gśegs pa mi sgul ba ni de’i tshe de’i dus na | dge sloṅ chos smra ba spyod pa rnam par dag pa źes bya bar gyur to || rigs kyi bu de’i tshe de’i dus na | dge sloṅ chos smra ba spyod pa’i blo gros źes bya ba de gźan źig yin pa sñam du sems na | de ltar mi blta ste | de ci’i phyir źe na | ṅa ni dge sloṅ chos smra ba spyod pa’i blo gros źes bya bar gyur to || ṅa yaṅ de lta bu’i thabs phra mos de la ma dad pa’i sems bskyed de | las kyi sgrib pa mṅon par ’dus byas pas sems can dmyal ba dag tu lhuṅ bar gyur to || 
善男子。如過去無量(28)無邊不可思議阿僧祇劫。有佛名高須彌山(29)王如來應供正遍知明行足善逝世間解無上(752c1)士道法御天人師佛世尊。  壽命九千九百(2)千萬億那由他歳。  國土名金焔明。其國皆以(3)黄金爲地。  其所説法亦以三乘度脱衆生。  其(4)佛初會有八十百千萬億那由他聲聞弟子。  (5)次第二會。七十百千萬億那由他聲聞弟子。(6)第三會六十百千萬億那由他聲聞弟子。第(7)四會五十百千萬億那由他。聲聞弟子。皆得(8)阿羅漢。捨諸重擔逮得己利。盡諸有結正智(9)得解脱。  比丘尼衆倍於上數。優婆塞衆亦倍(10)上數。  優婆夷衆亦倍上數。菩薩衆亦倍上數。(11)皆得阿惟越致無生法忍。皆得無量無邊陀(12)羅尼門三昧門。能轉不退法輪。何況新發菩(13)薩意者。又發辟支佛道心者亦無量無邊。  (14)善男子。爾時彼佛會中弟子衆數無量無邊。  (15)彼金焔國中皆以七寶爲樹。於其寶樹常出(16)法音。所謂一切諸法空音。無相音。無作音。無(17)生音。無所有音。無取相音。其國人民聞是法(18)音。自然皆得諸法實相心得解脱。  其佛滅後(19)法住千歳。諸寶樹音亦不復出。  善男子。是高(20)須彌山王佛。以法囑累淨威儀菩薩令守護(21)法。囑累已後便入無餘涅槃。  時有比丘名有(22)威儀。持戒不淨得四禪四無色定及五神通。(23)善誦毘尼藏樂於苦行。不能善知他心。其弟(24)子衆亦皆苦行貴頭陀法。是淨威儀法師。持(25)戒清淨於無所有法中得巧方便。  復於一(26)時。淨威儀法師將諸弟子。到有威儀比丘住(27)處與共同止。淨威儀法師憐愍衆生故。從所(28)住處常入聚落食訖而還。教化百千萬家皆(29)作弟子。令發阿耨多羅三藐三菩提心。  其弟(753a1)子衆亦善教化。到諸聚落而爲説法。令若干(2)百千衆生皆發阿耨多羅三藐三菩提心。有(3)威儀比丘常樂住塔寺。其弟子衆不持淨戒(4)而樂行頭陀。有威儀比丘勤行精進其心決(5)定。自以所行化諸弟子。貪著善法有所見(6)得。所謂説一切有爲法皆無常皆苦一切法(7)無我。不能善行諸禪定法。亦不能善於菩(8)薩所行之道。本心不純故。  淨威儀法師善(9)知衆生諸根利鈍。知有威儀比丘心故。    不復(10)常入聚落。其諸弟子如本不異。有威儀比(11)丘見淨威儀法師諸弟子衆常入聚落。  生不(12)淨心。即鳴犍椎集衆立制。汝等自今已(13)去不應入於聚落。不能一心徐行靜默。數(14)入聚落得何等利。佛所稱讃阿練若住處。汝(15)等當行禪樂莫好入他家。  淨威儀法師諸(16)弟子衆。不受其語猶入聚落。後於一時有威(17)儀比丘。見從聚落中出。更鳴犍椎集衆。(18)説如是言。若復更入聚落者。不復得住(19)於此  (20)爾時淨威儀法師將護有威儀比丘故。告諸(21)弟子。汝等。從今已去勿入聚落。即如師(22)教不入聚落。爾時諸人民衆不見其師及諸(23)弟子故。皆懷憂惱善根退失。  淨威儀法師(24)2過三月自恣竟。從是中出至餘僧坊。於其(25)所止師徒還入城邑聚落爲人説法  後時有威(26)儀比丘。見淨威儀法師還入他家。見其弟子(27)毀失常儀復生不淨惡心作是念。是比丘(28)破戒毀戒何有菩提。便語衆人。是比丘雜行(29)去佛道甚遠。有威儀比丘起是業已。  後時(753b1)命終。是業果報故。墮阿鼻大地獄。九百千(2)億劫受諸苦惱。從地獄出六十三萬世。常被(3)誹謗其罪漸薄。後作比丘三十二萬世。出家(4)之後是業因縁反道入俗。  又餘罪業因縁(5)故。於淨明佛所出家入道殷勤精進如救(6)頭然。千萬億歳中乃至不得柔順法忍。無量(7)千萬世諸根闇鈍。  師子遊歩。於汝意云何。爾(8)時有威儀比丘豈異人乎。勿造斯觀則我身(9)是。我時起是微細不淨心。受此罪業墮於(10)地獄。 
善家子。於先(12)過去阿僧祇劫。復過無數廣大無量不可思(13)不可量。過已復過。於彼時節有佛出世。名(14)迷留上王如來應正遍知明行具足善逝世間(15)解無上士調御丈夫天人教師佛婆伽婆。  彼(16)如來壽量九十九倶致那由多百千歳。  彼世(17)界名金焔影。其彼佛土皆用金作。  亦以三乘(18)令衆生涅槃。何者爲三。所謂聲聞乘。獨覺(19)乘。菩薩乘。  彼如來第一集會。聲聞有八十(20)倶致那由多百千。彼皆阿羅漢。諸漏已盡應(21)作者作。所作已辦棄捨重擔。得到自利盡諸(22)有結。以平等智得善解脱。  等二集會。比丘(23)有七十倶致那由多百千。第三集會。比丘有(24)六十倶致那由多百千。第四集會。比丘有二(25)十五倶致那由多百千。  又倍上數比丘尼集。(26)又倍上數憂波塞迦集。又倍上數憂波斯迦(27)集。又倍上數  諸菩薩集。彼諸菩薩具足無生(28)法忍。巧出無邊三摩地道。得無邊門總持。(29)轉不退轉法輪。何況初乘發行菩薩。於中復(764b1)有無量無數獨覺乘者。  善家子。於彼時節。(2)彼佛有無量無數無算諸聲聞衆。  善家子。(3)彼金焔影世界。若樹若柱。彼皆七寶所成。(4)彼樹出如是聲。所謂空聲。無相聲。無願聲。(5)無生聲。無所有聲。無相貌聲。彼出如是等(6)聲。於中如是等聲出時。彼諸衆生其心解脱。  (7)彼如來滅度千歳正法住已。彼聲亦不復出。  (8)善家子。彼迷留上王如來應正遍知。勸請説(9)法比丘名淨善行。令其説法爾乃滅度。  善家(10)子。彼時復有説法比丘名善行意。其人具足(11)善淨戒聚。復得世間五通勝智。亦能轉誦毘(12)那耶藏。彼比丘復有嚴熾苦行。信樂廉儉領(13)衆説教。  彼安立住處已於中止住。彼之徒衆(14)善住戒聚。信樂頭多功徳及以減省。彼比丘(15)亦發勤行而離於菩提心。  彼有餘菩薩衆。亦(16)教以威儀道。令其相應。見有所得而行教化。(17)取諸行無常。取諸行苦。説諸行無我。彼無(18)巧慧。於菩薩行亦無善巧。彼比丘雖爾而善(19)根具足。  又彼説法比丘淨善行者。善知衆生(20)各各別根。彼所有衆。不重頭多功徳及以減(21)省。乃於無所得忍善巧方便。  善家子。爾時(22)説法比丘淨善行者。與其徒衆到善行意比(23)丘住處止宿。然亦以時數數入村。愍衆生故。(24)村中食業作已而出。  彼令多百千家已作淨(25)信。彼之徒衆亦善化導。到衆生所爲其説法。(26)令多百千衆生建立阿耨多羅三藐三菩提。(27)若善行意。所有徒衆憙樂修定不數入村。  爾(28)時善行意比丘。於淨善行説法者及徒衆邊。(29)不淨心生而言。此是嬾墮比丘常數入村。(764c1)即鳴犍遲集比丘衆。自作制住。汝等一莫(2)入村。向淨善行所有徒衆。作如是言。汝等(3)不善知行不少言語。何因汝等數數入村。諸(4)佛世尊讃歎許可住阿蘭拏。汝等莫到他家。(5)汝等應住思惟定樂。  善家子。爾時淨善行比(6)丘。所有徒衆於善行意比丘所制言教。不順(7)其轉復數入村。爲成熟衆生故。善家子。時彼(8)比丘從村出已。彼善行意比丘復鳴犍稚集(9)比丘衆。作如是言。汝等若更入村。於此住處(10)不得共住。  善家子。時淨善行説法者。護彼(11)比丘故。於自徒衆告言。汝等一莫入村。時(12)彼村中所有衆生。是彼比丘所成熟者。彼等(13)不見諸比丘故。悉懷熱惱善法損減。善家子。(14)時淨善行説法者。  彼三月過已。從住處出到(15)別住處。及共徒衆復入村城國邑王都。入已(16)爲諸衆生説法。  善家子。時善行意比丘。復(17)見淨善行説法者數入村家。亦見彼衆本性(18)威儀入他家中。彼復唯有不淨心生。今此比(19)丘惡戒破戒。自身既爾徒衆亦然。此禿何(20)有菩提。唯是詐誑。便告多人作如是言。此比(21)丘雜行去菩提遠。貴重利養染著他家。  善(22)家子。爾時善行意比丘於他時死。然其死時。(23)以於彼邊不淨心生。作業熟故墮阿毘至大(24)泥犁耶中。經九十九倶致百千劫在大泥犁(25)耶中。所有大泥犁耶苦皆具受已。於六十三(26)百千生中常得誹謗。於三十三百千生中行(27)出家已還退在俗。  以彼餘業障故。於無垢焔(28)如來應正遍知教中出家。壽量既長。於倶致(29)百千歳如救頭然發勤修行。猶未曾得隨順(765a1)道忍。復多百千生中闇鈍。以彼餘業故。  善家(2)子。彼時説法比丘名淨善行。汝莫異見。何(3)以故。不動如來即是。彼時説法比丘名淨善(4)行。善家子。彼時説法比丘名善行意。汝莫(5)異見。何以故。我身即是。彼時説法比丘名(6)善行意。我於彼所乃至微細方便。於中不淨(7)心生已。作此業障墮大泥犁耶中。 
A long time ago, son of good family, in times past, uncountable world-ages ago, even more uncountable, extended, immeasurable, unthinkable, unmeasured, even longer, and longer ago than that, at that time a Tathāgata, a śaint, a completely awakened Lord Buddha by the name of Mervabhyudgatarāja was born in the world.  The life-span of that Tathāgata was ninety-nine thousand million billion years,  and the name of his world was Kanakārcis, which was made up of golden things.  By means of three ways the beings there attained nirvāṇa.            In that world bushes and trees were made of the substance of jewels, and from these trees such sounds were emitted as the sound of emptiness, the sound of signlessness, the sound of absence of wishful thinking, the sound of non-arising, the sound of non-cessation, the sound of no essential nature, the sound of absence of essential characteristics; and as these sounds were emitted, the minds of these beings were freed.  When that Tathāgata had reached nirvāṇa the teaching lasted for a thousand years, but after that those sounds were no longer emitted from those trees.  Son of good family, that Tathāgata Mervabhyudgatarāja impelled the preacher of religion, the monk named Viśuddhacāritra to hold on to the true teaching, and then he entered nirvāṇa.  At that time, son of good family, there was also a monk named Cāritramati, who believed in very severe practices, and he was perfected in the rules of the most pure morality, and had even attained the five worldly supernatural knowledges he was an expert in monastic rules, and the asceticism of that monk was frightening.  He founded a monastery, where he stayed, and he established his followers in the rules of most pure morality, putting his faith in the vows concerning the fualities of purification. That monk was vigorous, and always stayed with the thought of Awakening;  he urged other bodhisattvas to adopt that kind of behaviour, and he thus urged them to adopt preconceived views: he made them hold on to the dictum that all conditioned things are impermanent, he made them hold on to the dictum that all conditioned things are suffering, he made them hold on to the dictum that all conditioned things are selfless. That monk became an expert on concentration, but he did not become an expert on the behaviour of a bodhisattva. ṅevertheless his roots of good were perfected.  The preacher of religion, the monk Viśuddhacāritra was expert in knowing the excellent and weak abilities of living beings, and his followers, as many as they were, all of them excelled in their vows concerning the fualities of purification, and they were experts in expedient means, having the tolerance of being without any preconceived views.  Son of good family, then the preacher of religion, the monk Viśuddhacāritra came with his followers to the monastery where the monk Cāritramati lived, and stayed there. And from that monastery they went into the town, out of compassion, and when they had conducted the meal ritual [of mendicancy] they returned.  Among these beings Viśuddhacaritra made many hundred thousand groups of beings believe, and his followers, as many as they were, became proficient in the art of religious leadership. Going to them they taught religion to the living beings, and they established many hundred thousands of living beings in the incomparable complete Awakening. But the followers of Cāritramati were only intent on meditation, and they never went for alms-rounds in the town.  Then the monk Cāritramati produced thoughts of disbelief in those other bodhisattvas, and he sounded the gong; having assembled the congregation of monks he made an order: No one among us should go to the town. And he admonished Viśuddhacāritra’s followers: You practise without the proper mindfulness, and you talk too much. And what are you doing by going to the town? The Lord has admonished us and praised us that we should live in seclusion, thus you should not go to the town but practise with the joy of meditation!  But they did not listen to what he said and went to the town again. And, son of good family, then, when those monks came back from the town, Cāritramati sounded the gong again, and having assembled the congregation of monks he admonished them saying: If from now on you go to town, you cannot stay in this monastery.  Then, son of good family, the preacher of religion, the monk Viśuddhacāritra called on his entourage for the sake of protecting the mind of that monk, and said: ṅone of you should again go to the town. But then, at that time, all the living beings who had been educated by those monks did not meet those monks anymore, and became exceedingly sad, and their roots of good were also obscured.  Then, son of good family, after three months, the preacher of religion, the monk Viśuddhacāritra, moved from that monastery on to another monastery, and his monks went again to the towns, the villages, to the smaller places and to the courts of the kings’ palaces to teach religion to the people.  Then, son of good family, the monk Cāritramati saw the preacher of religion Viśuddhacāritra go again and again to the town, and having seen the vulgar behaviour of his entourage, he again produced thoughts of disbelief: This monk has bad morality, perverted morality, how can he reach Awakening? And he said on many occasions: The Awakening of this monk is far away, this monk keeps on mixing with people.  Then, son of good family, at another time, the monk Cāritramati became affected by the forces of death, and when in this way he had been affected by the forces of death, he fell by the maturing of his deeds into the great hell of Avīci. Having experienced feelings of suffering in the great hell for ninety-nine thousand times ten millions of world ages, he experienced having a bad reputation for sixty-three thousand births. Then, after having adopted a monk’s life for thirty-two thousand births, his deeds again balanced out.  Because of the rest of those hindrances of past deeds he adopted a monk’s life in the teachings of the Tathāgata, the saint, the complete Buddha Vimalārcismat, and after having adopted a monk’s life he could, after six hundred thousand times ten millions of years practice in such a way that his head seemed to be on fire, but he did not attain tolerance in accordance with the teachings, and for many hundred thousand births his abilities were moderate.  At that time, son of good family, on that occasion, the preacher of religion, the monk Viśuddhacāritra, do you think he was someone else? dho not look at it that way. And why? The Tathāgata Akṣobhya was at that time, on that occasion, the preacher of religion, the monk Viśuddhacāritra. At that time, son of good family, on that occasion, if you think the preacher of religion, the monk Cāritramati, was someone else, you should not look at it that way. And why? Because I was that preacher of religion, the monk Cāritramati. And I made those thoughts of unbelief arise in him through these too subtle means, and by the forces of hindrances from past deeds fell into the hells. 
 
Permanent link
Go to Wiki Documentation
Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
Login