Shikshasamuccaya 113.1

113.1

iti hi bodhi-satva ātmānam upasthāyakatvāya dadānaḥ yācanakeṣu nīca-manasi-kāra-citto bhūmya-āstaraṇa-adhiṣṭhāna-cetā dharaṇi-sama-sarva-duṣkha-sahana-manasi-kāra-pravṛttaḥ sarva-satva-upasthāna-a-klānta-mānasa-prayukto bāla-jana-duṣ-kṛta-sthiraḥ sthāvara-adhivāsana-jātyaḥ asthitaḥ kuśala-mūla-abhiyuktaḥ a-prayukta-sarva-loka-dhātu-upasthānaḥ karṇo nāsā saṃparityajan yācanakebhya upasaṃkrāntebhyo bodhi-satva-caryā-upātta-tathā-gata-kula-kulīna-saṃbhūta-cittaḥ sarva-bodhi-satva-anusmaraṇa-vihāra-prasṛto * a-sārāt sarva-trailokyāt sa ... tyavekṣamāṇaḥ sva-śarīra-an-adhyavasita-santānaḥ a-niketa-sarva-buddha-dharma-anusmṛti-vihāry a-sārāc * charīrāt sāra-ādāna-abhiprāya iti hi bodhi-satvo jihvāṃ yācitaḥ samāno ma ... vātā premaṇīyayā maitryā-upacāra-vitatayā bhadre siṃha-āsane rāja-arhe niṣādya taṃ yācanakam abhibhāṣate dṛṣṭaḥ | a-riṣṭa-citto bhūtvā + a-kṣata-citto * an-upahata-citto mahā-ātman salā ... citto buddha-vaṃśa-saṃbhūta-citto * a-lulita-santāna-citto mahā-sthāma-bala-ādhāno * an-adhyavasita-śarīra-citto * an-abhiniviṣṭa-vacana-citto jānu-maṇḍala-praṣṭhita-kāyo bhūtvā svakān mukhāj jihvā ... yācanakasya sarva-śarīram a-dhīnaṃ kṛtvā vācaṃ pramuñcan snigdhāṃ mṛdvīṃ premaṇīyāṃ maitryā-upacārāṃ | gṛhāṇa tvaṃ mama jihvāṃ yathā kāma-karaṇīyāṃ kuru | tathā kuru yathā tvaṃ prīto bhavasi prīta-mānasa ātmanā pramudito hṛṣṭaḥ prīti-saumanasya-jāta iti sa śiraḥ parityajan sarva-dharma-agra-śiraḥ parama-jñānam avataran sarva-satva-paritrāṇa-śiro-bodhi ...

Thus indeed, the bodhisattva, giving himself to be a servant, with a mind directed towards humble thoughts regarding supplicants, with a thought firmly resolved upon being a floor-covering, engaged in the reflection of bearing all suffering like the earth, committed with an untiring mind to attending upon all sentient beings, steadfast amid the misdeeds of foolish folk, of an enduring and forbearing nature, unattached, intent on the roots of wholesome virtue, unwearied in his service to all world-systems, completely relinquishing ears and nose to the supplicants who have approached, with a mind born noble in the family of the Tathāgatas acquired through bodhisattva conduct, set forth in the dwelling of mindfulness of all bodhisattvas, looking upon all the three worlds as unsubstantial […], his mental continuity not attached to his own body, dwelling in the homeless recollection of all Buddha-Dharmas, intending to extract what is essential from the unsubstantial body; thus indeed, the bodhisattva, when asked for his tongue, having seated that supplicant upon an auspicious lion-throne worthy of a king, addresses him with affectionate kindness, vast in its hospitable courtesy; seen with an unmarred mind, with an uninjured mind, with an unhurt mind, magnanimous, with a mind […] born in the lineage of the Buddhas, with a mental continuity unagitated, possessing the strength of great might, with a mind unattached to the body, with a mind whose words are free from grasping, having placed his knees on the ground, having [drawn forth] the tongue from his own mouth, having placed his entire body at the disposal of the supplicant, releasing speech that is affectionate, gentle, loving, and accompanied by kindness: ‘Take my tongue and do with it whatever you wish. Act so that you become pleased, glad-minded, inwardly overjoyed, delighted, and full of joy and gladness.’ Thus, relinquishing his head, entering supreme gnosis, the head at the summit of all dharmas, the head of protecting all sentient beings, awakening […]