Shikshasamuccaya 114

114

bhoga-puṇya-utsargo * apy atra + eva + ukteḥ | iti hi bodhi-satvo nānā-dakṣiṇīya-pratigrāhakeṣv anya-anya-pudgala-dig-āgateṣv a-prameya-kṛpaṇa-vanīpakeṣu bodhi-satva-śrava-āgateṣu bodhi-satva-śabdaṃ śrutvā + āgateṣu bodhi-satva-pratyaya-avakāśa-gateṣu bodhi-satva-dāna-pūrvaṃ praṇidhāna-śruteṣu | bodhi-satva-praṇidhāna-citta-nimantriteṣu | sarva-tyāga-manasa-abhilaṣiteṣu tṛpta-yācanaka-pratimānanā-cetana āgata-yācanaka-kṣamā-paṇa-cetano | mayā + eva tatra diśaṃ gatvā yūyaṃ pratimānayitavyā abhaviṣyata yena yuṣmākam āgamana-klamo na syāt | evaṃ samṛddha-praṇipātena kṣamayati sarva-yācanakān kṣamayitvā snāpayitvā viśrāmita-śarīrān kṛtvā tebhyo yad-ṛcchayā + upakaraṇaṃ pratipādayati | yad idaṃ maṇi-rathān jambu-dvīpa-kalyāṇa-kanyā-ratna-paripūrṇān yad idaṃ suvarṇa-rathān jana-pada-viśuddha-kanyā-ratna-paripūrṇān | yad idaṃ vaiḍūrya-rathān vā + anukula-gīta-vādya-saṃpravādita-paripūrṇān | evaṃ sphaṭika-rathān su-mukha-su-veśa-dhāri-sv-alaṃ-kṛta-rūpān a-pratikūla-darśana-catura-kanyā-ratna-paripūrṇān iti | tathā + atra + eva deśitaṃ maṇi-rathān vā dadānaḥ sarva-ratna-jāla-saṃchannān ājāneya-hasty-upetān | sa-vāhanān | candana-rathān dadāno ratna-cakra-rathya-prayuktān ratna-siṃha-āsana-pratiṣṭhitān yāvan nānā-ratna-chatra-saṃchanna-vyūhān ratna-vitāna-vitata-saṃchannān dhvaja-patāka-alaṃ-kṛta-catur-dikkān nānā-gandha-vidhūpita ... sāra-gandha-anulepa-anuliptān | sarva-puṣpa-vyūha-avakīrṇān kanyā-śata-sahasra-ratna-sūtra-prakarṣitān a-bhrānta-gamanān abhra-anta-sama-vāhana-prayuktān | yāvad a-pratikūla-mano-jña-pravāta-gandhān su-duhitṛ-putra-vacana-upacāra-prayuktān | vividha-gandha-cūrṇa-sambhṛta-kṛta-upacārān iti ||

The renunciation of possessions and merit is also spoken of right here: 'For when various worthy recipients and suitors arrive from various directions and are distinct individuals, immeasurable wretched beggars, arriving upon hearing of the bodhisattva, arriving having heard the name of the bodhisattva, coming to the occasion and presence of the bodhisattva, hearing of the vows preceded by the bodhisattva's generosity, invited by the mind of the bodhisattva's vow, desired by his mind of complete relinquishment, the bodhisattva, intending to honor the satisfied suitors and intending to ask forgiveness of the arriving suitors, thinks: "I should have gone in that direction myself and honored you, so that you would not have had the fatigue of coming." Thus asking forgiveness with fully accomplished prostrations, having asked forgiveness of all suitors, bathed them, and caused their bodies to be rested, he bestows on them supplies according to their wish: namely, jewel chariots filled with precious maiden treasures of Jambudvīpa; namely, golden chariots filled with precious maidens pure in the country; namely, lapis lazuli chariots filled with harmonious singing and the playing of musical instruments; likewise crystal chariots filled with precious maidens of pleasant faces, handsome attire, well-adorned forms, pleasant to look upon, and clever.' Thus it is taught right here: 'Or giving jewel chariots covered with nets of all kinds of jewels, supplied with thoroughbred elephants, having conveyances; giving sandalwood chariots fitted with jewel wheels and roadways, mounted with jewel lion-thrones, up to being covered and arrayed with umbrellas of various jewels, covered with spread awnings of jewels, with their four directions adorned with banners and flags, perfumed with various incenses […] anointed with an ointment of choice fragrance, strewn with arrays of all kinds of flowers, drawn by jewel cords held by hundreds of thousands of maidens, of unerring movement, fitted with conveyances like the edge of a cloud, with pleasant breezes of delightful scent, attended with courteous words of noble daughters and sons, attended with abundant powders of various fragrances.'